Ordinances of God and that with some joy in that he feels a smack of sweetness in them Mark 6. 20. Matth. 13. 20. Ioh. 5. 35. 2. In that this good word is a meanes further to build up them who have been enlightned and tasted of the heavenly gift to build them up further in grace and more and more to assure them of Gods love and of all those good and precious things which Christ by his blood hath purchased Acts 20. 32. The difference in tasting the good word of God betwixt the upright and hypocrites consisteth especially in this that the upright do not only taste the sweetness of it but also feel the power of it in their soules There is such a difference between these as is betwixt the Corn sown in the stony ground and in the good ground Matth. 13. 20. 23. Hypocrites only taste it The upright eat it also Ezek. 3. 3. Daâ—…id hid Gods word in his heart Psal. 119. 11. The Gospell came unto the Thessalonians not in word only but also in power c. 1 Thes. 1. 5. The Romans obeyed from 〈◊〉 heart that form of Doctrine which was delivered to them Rom. 6. 17. This is that hearing and keeping of the word whereupon Christ pronounceth a man blessed This neerly concernes us who have any way tasted the sweetness of this good word of God not to content our selves with a meer taste but so to eat it so to believe it so to conform our selves thereby as we may live thereby both here and hereafter Isa. 55. 3. §. 36. Of tasting the powers of the World to come THe fifth and last step whereon hypocrites ascend toward salvation is in thâ—…e words and the powers of the World to come The verb in the former clause thus translated have tasted is here understood and that in the same sense whâ—… it was there used Many expositors do here understand the Militant Church under the Gospell to be meant by this phrase World to come as it was Chap. 2. v. 5. § 41. But 1. There is not the same Greek word here put for the World as was there The word there used signifieth a place of habitation and is frequently put for the earth But the word here used signifieth a perpetuall duration of time 〈◊〉 see Chap. 1. v. 2. § 18. 2. This Text doth not so well bear the interpretation of the Militant Church 〈◊〉 that here the triumphant Church is meant For this clause hath reference to 〈◊〉 two last principles before mentioned of the resurrection and eternall judgâ—… Besides it is the highest step and degree that an hypocrite can attain unto 3. The things which they intend who take the World to come in this place 〈◊〉 the Militant Church are gifts conferred on the Church of the new Testâ—… which are comprised under the third step namely partaking of the Holy Ghâ—… I take the state of the triumphant Church in heaven to be here meant by 〈◊〉 World to come Thus is this phrase most properly and frequently used Thus it is opposed 〈◊〉 the World where here we live For every one hath two Worlds one here â—…sent the other to come The World to come is indefinitely put for the future glorious estate of Saints though to the reprobate the World to come is a time 〈◊〉 place of horror and torment Thus resurrection is indefinitely put for resurrection to life because resurrection to condemnation is as no resurrection for such as are raised thereto were better not be raised at all By the powers of this world to come those excellent priviledge whereof Sâ—… are made partakers in heaven are meant These are Communion with God â—…ther Son and holy Spirit with glorious Angels and glorified Saints the perâ—…on and glory of their Soules and Bodies and of all the powers and parts of thâ—… Immunity from all evill Fulness and Satlety of all happiness and these unchâ—…able everlasting These priviledges are called powers 1. Because they are evident effects of Gods mighty power 2. Because they are ensignes and trophees of power victory and triumph 〈◊〉 all our enemies 3. Because no adverse power can ever prevaile against them that are in 〈◊〉 world to come They are firmly established in Christ. Hypocrites are said to taste of these powers in that they have such an appreâ—…sion of that surpassing glory as to be enamoured and affected there with as he 〈◊〉 said Blessed is he that shall eat bread in the kingdom of God Luk. 14. 15. Balaaâ—… 〈◊〉 a taste hereof which moved him to say Let me dye the death of the righteous 〈◊〉 let my last end be like his Num. 23. 10. Though that glory and happiness be 〈◊〉 concealed from our sight and sense yet by faith and that a temporary faiâ—… it may be discerned and tasted Thus they who are enlightned and have 〈◊〉 of the heavenly gift and have been made partakers of the Holy Ghost and 〈◊〉 tasted the good word of God may also taste the powers of the world to come This step of an hypocrites ascending towards heaven is apparently higheâ—… 〈◊〉 all the rest The things themselves are the greatest priviledges of Saints and a 〈◊〉 of them far surpasseth all the former tastes Hereby an hypocrite in conceipt may be as it were rapt out of his body and out of this world into heaven and he may be brought lightly to esteem all this world in comparison of the world to come It was the greatest prerogative that any had who dyed in the wilderness to seâ—… the Land of Canaan which was vouchsafed to Moses alone Deut. 34. 1. Even so it is the greatest priviledge of any that never enter into that glory to have this taste of the powers of the world to come In this priviledge there is a great difference betwixt the hypocrite and upright in that the hypocrite contents himself with a bare apprehension of such excellencies and a presumptuous conceit of some right that he may have thereunto but he doth not thorowly examine himself whether he be fitly qualified for the same nor is â—…e carefull to get true and sure evidences thereof which the upright with the utter-most of his power indevoureth to do Briefly to sum up all these are the steps whereupon such as miss of salvation may ascend towards it 1. Their mind may be supernaturally enlightned in the mysteries of the word 2. They may have Faith in those heavenly promises which by the word of God are revealed 3. They may have spirituall fruits of faith wrought in them by the Holy Ghost as outward restraint from sin practise of many good things inward joy c. 4. A sweet apprehension of the Gospel to be that good word of grace which bringeth salvation unto all men 5. An inward sight and sense in spirit of that eternall glory and happiness which is provided for the Saints Seeing that an hypocrite may go thus far and yet come
mutual relation to one Father Eph. 4. 6. One God and Father of all who is above all saith the Apostle When Saints depart out of this world this relation ceaseth not Exod. 3. 6. Now children of the same Father have a mutual communion betwixt themselves 2. Their mutual union with one head which is Christ the Son of God 1 Cor. 12. 12. That all Saints in heaven and earth are united to him is evident Eph. 1. 10. and 3. 15. And members of the same body have a mutual communion 3. The mutual spiritual animation by the same Spirit That Spirit which is in Saints on earth accompanieth their spirits into heaven That being ever one and the same Spirit though in divers persons draws all to a mutual communion as the same soul animating many members Quest. In what particulars consisteth this communion Answ. 1. In Gods bringing us together 2. In our mutual affection 1. God who hath chosen a set and certain number to life in his time gathers them together into that general assembly whereof before the true Catholick Church Ioh. 10. 16. This he doth outwardly by the word inwardly by the Spirit Thus as some are translated into the triumphant Church others are called into the Militant Church which are but two parts of the Catholick Church In this respect all that on earth are called come to the spirits of just ones made perfect 2. The mutuall affection of Saints is manifested both by that which Saints in heaven do for Saints on earth and also by that which Saints on earth do for Saints in heaven So little is in Scripture recorded of the affections of Saints in heaven towards Saints on earth as we have no warrant for any particular effects only from the sympathy of fellow-members and abundance of charity in them we may very probably inâ—…er two generals 1. Saints in heaven pray for them on earth that God would support them and deliver them out of all their miseries and bring them to the rest and glory where they themselves are Thus much is intended Rev. 6. 10. But it is to be taken of their â—…ffection to the Church in generall and not to particular members which are unknown to them 2. They rejoyce at Gods preservation of his Church on earth so as many of their fellow-soldiers are daily translated and crowned whereby their blessed society is increased For love abideth and aboundeth in heaven 1 Cor. 13. 8. and this is one speciall fruit of love On the other side Saints on earth 1. Praise God for the rest and glory which they in heaven enjoy and for their blessed departure out of this vaile of misery It s prescribed as a form of praise Rev. 14. 13. Blessed are the dead which die in the Lord c. 2. They pray for the resurrection of the bodies of those Spirits that so they may be fully both in body and soul consummate which is the substance of the second petition in the Lords prayer 3. They set them as a pattern before them and tread in their steps whereby they bring much honour to them 4. They sigh and earnestly long to be with them as Phil. 1. 23. 1. This may informe us of the blessednesse of the time wherein we have been bâ—…ed and brought up which is the time of the Gospel wherein we Gentiles are brought to those blessed Spirits to be children of their Father members under their head guided with their Spirit redeemed by their Saviour coheires of their inheritance Note Eph. 3. 12. 2. This may stir us up to acquaint our selves with the histories of them recorded by the Holy Ghost and to be provoked to an holy emulation and imitation of them according to that exhortation of the Apostle Heb. 6. 12. to be followers of them who through faith and patience inherit the promises §. 114. Of Jesus the Mediator of the new Covenant Heb. 12. 24. And to Iesus the mediator of the new Covenant THe Apostle here returnes to that excellent person who is the greatest glory of the New Testament accesse to whom is the greatest priviledge of all He is set out before in his last function Iudge of all wherewith least Saints should be too much affrighted by reason of their manifold imperfections and transgressions Here he is set out a Mediator and after this a meanes of purging from sin And to Iesus the Mediator of the new Covenant and to the blood of sprinkling that speaketh better things then that of Abel For the name Iesus it is a Greek expression of Ioshua and signifieth a Saviour so that this title Iesus is a most honourable title intimating that full salvation which he bringeth to his people Of this name and title Iesus See more Chap. 2. v. 9. § 73. The next particular which followeth in the description of the person here is his office whereof is expressed 1. The kind of it Mediator 2. The object where about it is exercised in this word Covenant which is illustrated by the excellency of it in this particle New And to Iesus the Mediator of the New Covenant The word Mediator is derived from an adjective that signifieth middle which sheweth Christ to be one that standeth as it were in the midst betwixt two at variance In which respect this title is oft attributed to Christ as standing betwixt God and man as 1 Tim. 2. 5. Heb. 8. 6. Of the nature of this office the end thereof the Persons that were at variance the Person that enterposed betwixt them the motive that stirred him up thereunto c. See Chap. 8. v. 6. § 23. The object whereabout this office of Christ is exercised is said to be this Covenant Of the notation of the Hebrew and Greek words translated Covenant See Chap. 7. v. 22. § 94. Of the nature of a Covenant and the kinds of Covenants mentioned in Scripture See Chap. 8. v. 8. § 39 40. The Covenant whereof Christ is the Mediator is here stiled by the Apostle NEW and that in four severall respects whereof See Chap. 8. v. 8. § 35. §. 115. Of the excellency of the Gospel above the Law and of the Mediator of the Gospel above the Mediator of the Law THe principall point intended in these words is intimated in this particle AND which hath relation to the former priviledges so to that forementioned phrase Ye are come viz. by the Gospel unto Iesus the Mediator of the new Covenant So that the Apostle doth hereby give us to understand That By the Gospel we are brought to the Mediator of the new Covenant A Prophet that lived under the Law spake of it as of a thing to be accomplished under the Gospel Ier. 31. 31. Behold the daies come saith the Lord that I will make a new Covenant with the house of Israel and with the house of Iâ—…dah And the Apostle who lived under the Gospel applieth it to the time present Heb. 8. 8. The Covenant under the Law is stiled the
us a pronenesse of nature to rush into sinne of our own accord without example the memory of sin were better be clean blotted out But there is no sinne whereinto others before us have fallen whereof the seed is not in us Therefore for suppressing of sinne the infamy that hath followed such as have fallen thereinto and Gods judgements thereupon may be and ought to be oft called to minde §. 91. Of the Extent of this word Day TO this later word Temptation the time of committing that sinne is thus annexed In the day of temptation This also includes their Provocation for when they tempted God and as long as they tempted him they provoked him This phrase in the day is not that Greek word which was translated to day ver 7. That was an Adverb this a Substantive yet both of them come from the same Greek root The word here used is properly put for that time wherein the Sun is up from the rising to the setting thereof Mat. 20. 2 6 12. Luk. 24. 29. The Greek word signifieth light as well as day Of this day there are commonly accounted twelve hours Iohn 11. 9. It is also put for a natural day consisting of four and twenty hours and so compriseth the night under it Where Luke speaking of Christs fasting mentioneth fourty dayes Luke 4. 2. Matthew speaking of the same point saith He fasted fourty dayes and fourty nights Mat. 14. 2. Luke therefore compriseth the nights under the word dayes The Grecians to expresse the space of four and twenty hours more distinctly use a word compounded of night and day which is thus translated A night and a day 2 Cor. 11. 25. This word Day here used is oft indefinitely put for time as where it is 〈◊〉 The day shall declare it 1 Cor. 3. 13. that is time will manifest it And again Now is the day of salvation 2 Cor. 6. 2. that is the time wherein God offereth means of salvation that is also put for a set determinate time 〈◊〉 Heb. 8. 9. The former word To day is sometimes added to this indefinite word Day when it is restrained to a set day and thus translated This day Act. 20. 26. Here the day may be extended to all the time that the Israelites abode in the wildernesse For all that time they tempted and provoked God as is evident by the expresse mention of fourty years ver 9. which was the time of their abode there This circumstance of time may thus word for word be translated according 〈◊〉 the day Thus our former English translators of the Bible have rendered this phrase This Translation confirmeth the extent of their provocation to their continuance in the wildernesse Their continuance so long is a great aggravation thereof as we shall shew 〈◊〉 this phrase fourty years in the next verse § 100. §. 92. Of the Wildernesse as a place of extraordinary provision THe place where their sinne was committed is here said to be the Wildernesse The Wildernesse here intended was a large vast place betwixt the red Sea 〈◊〉 Iordan Through the red Sea they came into it Exod. 15. 22. and through Iordan they went out of it Iosh. 3. 1 c. This was a very barren place It had no Springs nor rivers of water in it 〈◊〉 had no Woods nor Orchards for shelter or fruit It was not fit to sow 〈◊〉 other seed or to set trees or other plants therein It afforded no manner of â—…dinary commodities for mans use Neither were there any Cities Towns or 〈◊〉 therein for their habitation God purposely brought his people into that place to prove them Exod. 20. 〈◊〉 Deut. 8. 2 16. For he made that his School where he gave them all his 〈◊〉 and did more and greater wonders then ever he did from their first being 〈◊〉 people to the coming of the Messiah That place and the time of the Israelites abiding therein was an especial 〈◊〉 of the abode of the Church militant here on earth Very frequent mentioâ—… made of the particular acts of Gods providence in that place and time both by â—…ceeding Prophets and also by Christ and his Apostles Here the Apostle expresly mentioneth the wildernesse 1. To point out the distinct History which he aims at that thereby 〈◊〉 might the more distinctly know the sinne that he would have them to 〈◊〉 heed of 2. To prevent an Objection For they who tempt will be ready to say Is 〈◊〉 not cause Am I not in such and such straits Am I not brought to such and 〈◊〉 wants To answer that the Apostle shews how they provoked God Who â—…pted him in the wildernesse where they were brought to very great wanâ—…s 〈◊〉 straits 3. To aggravate the sinne and that by the many evidences of that 〈◊〉 God took of them and of that provision which he made for them according 〈◊〉 their needs When they were in a place where they had no ordinary means to guide theâ—… 〈◊〉 were to travel sometimes in the day sometimes in the night The Lord went 〈◊〉 them by day in a pillar of a cloud to lead them the way and by night in a pillar of 〈◊〉 to give them light Exod. 13. 21. When Pharaoh pursued them with a mighty 〈◊〉 so close as they knew not where to escape God opened a way for them 〈◊〉 the red Sea Exod. 14. 22. Where they could finde no water but that which 〈◊〉 bitter God made those waters sweet Exod. 15. 25. When they had no breâ—…d eat God gave them Manna from heaven So also he gave them Quails when they had no flesh Exod. 16. 13 15. Where at another time they had no water at all God caused water to flow out of a Rock for them Exod. 17. 6. When their implacable enemies the Amalekites set upon them the Lord delivered those enemies into their hands Exod. 17. 13. The Lord so ordered matters while they were in the wildernesse that their clothes for fourty years waxed not old upon them nor their shoes neither did their feet swell Deut. 8. 4. 29. 5. In all that time they lacked nothing Deut. 27. Neh. 9. 21. Notwithstanding these and other like seasonable fruits of Gods providence over them they continued to tempt and provoke God even in the wildernesse the place of his extraordinary providence Hereby we see that no evidences of Gods Care Power Goodnesse and other Divine Excellencies will work upon incredulous persons All the miracles that Christ wrought wrought nothing upon the Jews among whom he lived We shewed before § 84. that unbelief was an especial cause of hardnesse of heart Nothing works upon an hard heart See § 128. What cause have we in this respect to judge our selves to be much hardned in our hearts who have long lived in Christs School where we have had his Word and all his sacred Ordinances to build us up in our most holy faith who also have long
Royall Scepter such as Kings only sway Other Commanders may have Scepters though not so properly as a King for mention is made of Scepters of Rulers in the plural number as Isa. 14. 5. Eze. 19. 11. Such a Scepter may be a Scepter of a City of a Tribe of a Province or of such a jurisdiction as he possesseth who holdeth the Scepter The equity of the former Scepter is thus set out a Scepter of righteousnesse which implieth that the King who swayeth that Scepter ordereth all things in his Kingdom most justly and righteously Order of matter requireth that the latter clause should be in the former place thus The Scepter of thy Kingdom is a Scepter of Righteousnesse But the Learned Languages place an elegancy in transposing the parts of a sentence According to the order of matter we will first speak of the Kingdom of Christ and then of the equity thereof §. 112. Of Christs Kingdom CHrists Kingdom is expresly mentioned in this phrase The Scepter of thy Kingdom The relative particle THY hath reference to Christ as was before shewed on this phrase Thy Throne § 106. Frequent mention is made of Christs Kingdom and that before he was exhibited in the flesh and since Before it was typified as by the Kingdom of other Kings of Iudah so in particular by the Kingdom of David 2 Sam. 7. 12 13 16. Isa. 9. 7. 16. 5. Jer. 23. 5 6. 33. 17. This Kingdom of Christ was also prophesied of before his Incarnation Gen. 49. 11 12 13. Numb 24. 17. Dan. 2. 44. Mic. 4. 8. After his exhibition in the flesh this Kingdom of Christ was published by his forerunner Mat. 3. 2. By Christ himself Luk. 4. 43. 8. 1. And by his Apostles Luke 9. 2. This Kingdom did the Apostles most set forth after Christs ascention Act. 8. 12. 20. 23. 28. 31. Christs Kingdom is that estate where Christ ruleth As God by his absolute power he reigneth over all creatures every where Psa. 103. 19. As Christ is God-man God manifested in the flesh All power is given unto him in heaven and earth Mat. 28. 18. yet hath Christ a peculiar Kingdom wherein he reigneth over a select people called out of the world who are a willing people Psa. 110. 5. This Kingdom is sometimes called the Kingdom of God Mar. 1. 14 15. And that in five especiall respects 1. By a kinde of excellency For excellent and eminent things are said to be of God as Gen. 23. 6. Psa. 87. 3. 1 Chr. 12. 22. Psa. 80. 10. 36. 6. Gen 30. 8. 2. In relation to the King thereof Christ Jesus who is true God Iohn 1. 49. Rom. 9. 5. 3. In opposition to Kingdoms of men Dan. 5. 21. Ioh. 18. 36. 4. In regard of the Laws priviledges and immunities thereof which are all divine and of God Deut. 4. 8. Rom. 14. 17. 5. In reference to the end thereof which is Gods glory Phil. 2. 9 10 11. It is also called the Kingdom of heaven Mat. 3. 2. 4. 17. and that in five other respects 1. To distinguish it from the Kingdomes of the world which the devils shewed to Christ Mat. 48. 2. To shew the kinde of the Laws Ordinances and appurtenances thereof which are all heavenly Heb. 9. 23. 3. To demonstrate the qualification of the subjects thereof whose inward disposition and outward conversation is heavenly Heb. 3. 1. Phil. 3. 20. 4. To set out the extent thereof It doth not only reach from Euphrates to Sihor as Solomons Kingdom did 1 King 4. 21. or from India to Ethiopia over 127. Provinces as Ahasuerus his Kingdom did Esth. 1. 1. but to heaven it self yea and that throughout the whole earth and the whole heaven Psae 135. 6. Mat. 28. 18. 5. To manifest the end of calling men into the Church which is Christs Kingdom of grace on earth that they might be fitted for heaven which is the Kingdom of glory Col. 1. 12. 13. 1 Pet. 1. 3 4. Well may the estate where Christ ruleth be accounted and called a Kingdom because all things which constitute a Kingdom appertain thereunto Such as these 1. An high supream Soveraign who is a true proper King an absolute Monarch which Christ is Isa. 9. 6. Psalm 2. 6. 1 Timothy 6. 15. 2. There be Subjects that take him for their King and willingly subject themselves to him Psa. 18. 44. 110. 3. 3. There is a distinct particular dominion or state in which that King reigneth and ruleth Psa. 2. 6. 4. There be Laws and Statutes whereby this Kingdom is governed the most righteous equall and prudent Laws that ever were These are registred in Gods Word the holy Bible Reade what is said of them Deut. 4. 8. Psal. 19. 7. 2 Tim. 3. 15 16 17. 5. There priviledges and immunities appertaining to this Kingdom such as never any Kingdom had the like Some of the priviledges are these 1. A right to the things of this world 1 Cor. 3. 22 23. 2. A free accesse to the Throne of grace at all times Eph. 2. 18. 3. 12. Heb. 4. 16. This priviledge will appear to be a great one if we well weigh the readinesse of him that sits on the Throne to accept us the abundance of blessings that are there treasured up and the assurance that the subjects of this kingdom have to attain their desires 3. A right to Christ himself and in him to all things that are his And what is not his Rom. 8. 32. 4. A right to heaven it self 1 Pet. 1. 4. Luk. 12. 32. Mat. 25. 34. The Immunities of Christs Kingdom are such as these 1. Freedom from all inconvenient and burdensome laws whether Ceremoniall Judiciall or Morall Rom. 7. 4. Gal. 4. 5. 2. From Sin Rom. 6. 18 22. We are freed from sinne 1. In regard of the guilt of it Rom. 8. 33. 2. In regard of the dominion and power of it Rom. 6. 14. 3. In regard of the punishment of it Rom. 8. 1. 3. From the sting of death 1 Cor. 15. 53. 4. From the power of Satan Heb. 2. 14. Who would not be of this kingdom What care should they have that are of it to abide in it and to say The Lines are fallen unto me in pleasant places yea I have a goodly heritage Psa. 16. 6. How sedulous should they be to bring others thereinto Cant. 8. 8. How conscionable ought the subjects of this Kingdom to be in walking worthy thereof Eph. 4. 1. Col. 1. 10. §. 113. Of the righteousnesse of Christs Kingdom THe Greek word joyned by the Apostle to the Scepter here mentioned signisieth rectitude streightness evenness It is opposed to crookedness roughness unevenness So doth the Hebrew word also signifie It is â—…itly applied to a Scepter which useth to be streight and upright not crooked not inclining this way or that way So as that which is set out by a Scepter namely government is hereby implied to be right and upright
the promised Messiah was that Christ whereupon they said to John Why baptizest thou if thou be not that Christ Joh. 1. 25. and they thus adjâ—… Jesus himself Tell us whether thou be the Christ Mat. 26. 63. yea the common people knew as much for all men mused in their hearts of John whether he were 〈◊〉 Christ or no Luke 3. 15. and of Jesus himself they said Do the Rulers know in 〈◊〉 that this is the very Christ Joh. 7. 26. And the woman of Samaria said of him 〈◊〉 not this the Christ and again I know that Messias cometh which is called Christ Joh. 4. 25 29. This Title Christ or Annointed importeth three things 1. The Functions which Jesus undertook for mans salvation even the Functâ—…ons of such as were annointed under the Law These are of three sorts 1. Kings Of annointing these See ch 1. v. 9. § 119. Now Christ was 〈◊〉 promised King of whom the other were types 2. Priests were annointed Lev. 8. 12 30. Hereunto the Psalmist alludeth where he maketh mention of precious ointment upon the head of Aaron Psa. 133. 2. Of Christs Priesthood See ch 2. v. 17. § 172. 3. Prophets There is one instance given of annointing a Prophet For God giveth this charge to Elisah Thou shalt annoint Elisha to be Prophet in thy room Prophets are in speciall manner called Gods Annointed For where God saith Touch not miâ—… Annointed by way of exemplification he addeth and do my Prophets no haâ—…m Psa. 05. 15. Prophets were Types of Christ Deut. 18. 15. c. That Text is expresly applied to Christ Act. 3. 22. c. Ionas also was a Type of Christ Luk. 11. 30. The Jews that lived in Christs time knew that the promise Messiah should be a Prophet Ioh. 6. 14. 7. 40. Mat. 21. 11. In all these places there is an emphaticall expression the Prophet that Prophet Of Christs Propheticall Function See 2. The Title Christ or annointed implieth the right that Christ had to undertake those Functions He that annointed Christ which was his Father Heb. 5. 5. he appointed him and thereby gave him a right to his office See more hereof v. 2. § 33. 3. It implieth an ability that Christ had to perform those Functions whereunto he was annointed Hereupon Christ saith The Spirit of the Lord is upon me because he hath annointed me Luk. 4. 18. This phrase The Spirit of the Lord is upon me implieth the abilities that were conferred upon him by the Spirit of God and that in a more then ordinary manner For he was annointed above his fellows See ch 1. v. 9. § 123. Of the difference betwixt this name Christ and the other name Iesus See § 29. §. 55. Of Christ a Son in reference to God THE first branch of Christs excellency wherein he is preferred before Moses it his dignity arising from his birth-right This is here set down in the same manner that the inferiority of Moses was by a particle of resemblance as Hereof See § 51. Here this phrase as a Son may be taken two waies 1. By way of resemblance thus As in mens families the Son and heir is counted more excellent then any servant So the Son of God in the house of God In this sense it is thus fitly translated as a Son 2. By way of eminency thus as the true proper Son of God more excellent then all meer creatures In this sense it was thus fitly translated as the Son Thus it implieth that it is no usurpation for Christ to be over the house of God it is his right as he is the Son of God The former sense cometh up to this latter and inferres the same conclusion that Christ being the true proper Son of God must needs be more excellent then Moses that was but a Servant By this Argument the Apostle proved Christ to be more excellent then Angels Cha. 1. § 42 47. This Title Son in reference to God attributed to Christ affords matter of Instruction and Direction I. Instructions are those 1. Christ is true God As a Sonne of man is true man so the Sonne of God true God 2. Christ is God eternal Divine generation is an eternal act 3. Christ is equall with God the Son is equall with the Father 4. In Christ God is well-pleased Mat. 3. 17. 5. In Christ we are adopted Gods Sons and made heirs Gal. 4. 4 5 6. 6. In Christ we are made free Ioh. 8. 36. II. Directions are these 1. Honour Christ as God Ioh. 5. 23. 2. Hear him Mat. 17. 5. 3. Beleeve on Christ Ioh. 3. 16. 4. Submit to Christ Psa. 2. 12. 5. Confesse Christ 1 Ioh. 4. 15. 6. Depart not from Christ Ioh. 6. 68 69. 7. Tread not Christ under foot Heb. 10. 29. 8. Wait for Christ from heaven 1 Thes. 1. 10. §. 56. Of Christ the Governour of his Church THE second branch of Christs excellency wherein he is preferred before Mâ—…ses is his authority implied under this Preposition Over He was over bâ—… house as a Lord and a Governour who had a supream power to order all things therein as it pleased him In reference hereunto these Titles Lord Mat. 13. 5â—… Master Luk. 8. 24. Mat. 23. 8. Mat. 26. 18. Mar. 9. 5. were frequently given to him in his life time yea and this Title also master of the house Mat. 19. 25. As there were none who excelled him in dignity so nor in knowledge prudence or any other gift that made one fit to be over the Church the Lord and Master thereâ—… and head thereof Intolerable in this respect is the arrogant presumption of him who is stiled 〈◊〉 head of the Catholique Church and universal Bishop Hereof See more The aforesaid authority of Christ teacheth us to reverence Christ according to that which is said At the name of Iesus every knee shall bow Phil. 2 10. and to obey him and to subject our selves to his Ordinances and to be subject to 〈◊〉 Word §. 57. Of the propriety which Christ hath to his Church THE third branch of Christs excellency is that propriety which he had to the house over which he was It is said to be his Own Of the house wherein Moses was it is said to be in reference to God his house The same house is here meant But in reference to Christ it is called his 〈◊〉 In the Greek only one Title makes the difference between the words This propriety which Christ hath in the Church is proper and peculiar to him no creature may lay claim to it The Apostle hath reference to Christ in this phrase the house of God which is the Church of the living God Eph. 3. 15. To him also be hath reference in this phrase Of whom the whole Family of heaven and earth is â—…med Eph. 3. 15. And in this Ye are the Temple of the Living God 2 Cor. 6. 16. The Scripture noteth many grounds of this
1 Tim. 1. 13. 17. It was an especial cause of the rejection of the Jews Rom. 11. 20. 18. It was the cause of many external Judgements v. 19. Heb. 11. 31. For it makes men run headlong into danger Exod. 14. 23. 19. It excludes from Heaven Heb. 4. 11. 20. It thrusts down to hell Luk. 12. 46. Mark 16. 16. Iohn 3. 18. 2 Thess. 2. 12. Rev. 21. 8. Can that which is in it self so hainous a sinne and which hath so many fearfull effects following upon it be accounted an infirmity Many do so account unbelief to be and thereupon give too much way unto it and nourish it too much If we would judge it as indeed it is a true proper sinne an hainous sinne a cause of many other grosse sins a sinne most dishonourable to God and damageable to our own souls we should take more heed of it and be more watchfull against it §. 130. Of preventing and redressing unbelief FOr keeping out or casting out unbelief these Directions following will be usefull 1. Use all means to get prove preserve and exercise Faith Hereof See The whole Armour of God Treat 2. Part. 6. on Ephes. 6. 16. Of Faith § 17 c. as life keepeth out or driveth out death and light darknesse and heat cold and other like contraries one another So faith unbelief if not wholly For faith and unbelief may stand together in remisse degrees See The whole Armour of God Of Faith § 39. yet so as unbelief shall not bear sway in the heart 2. Set God alwayes before thee and frequently and seriously meditate on Gods Presence Providence Power Truth Mercy and other like Excellencies Due meditation on these is a singular antidote against unbelief 3. Give good entertainment to the holy Spirit of God Stir up and cherish the good motions thereof Hereby thy spirit will be quickned and revived as Iacobs was Gen. 45. 27. and it will not continue under the dumpishnesse of unbelief 4. Do not wilfully and obstinately stand against any good councell given or duty required or direction prescribed as the Egyptians did Exod. 9. 21. Unbelief useth to be joyned with obstinacy as in Pharaoh who said Who is the Lord that I should obey his voice Exod. 5. 2. and in the Israelites who one while through diffidence return to Egypt and another while presume to go against the enemy without yea against the minde of the Lord Numb 14. 4 40 c and in that Prince who said Behold if the Lord would make windows in heaven might this thing be 2 King 7. 2. Yea and in Thomas too who said I will not believe except I shall see c. Ioh. 20. 25. As wilfulness and obstinacy are joyned with unbelief so they do increase and aggravate it 5. When thou findest thy heart dull heavy doubting distrustfull 〈◊〉 judgement and understanding thereby reason and discourse with thy 〈◊〉 will and say as David did Psal. 42. â—… 11. Why art thou cast down O 〈◊〉 c. Why art thou so stubborn O my will Why dost thou not believe 〈◊〉 God said this and that Is he not true and faithfull Is he not able to make gooâ—… Word Of a mans reasoning with himself See The Saints Sacrifice on Psal. 116. â—… § 47 48. §. 131. Of Professors falling away UNbelief is here aggravated by a fearfull effect which is Apostasie thaâ—… pressed In departing from the living God The Greek word translated departing is acompound The simple Verb signifieth to stand Matth. 20 3 6 32. And to establish 〈◊〉 3. 31. 10. 3. The compound signifieth to depart Luke 13. 27. To fall away Luke 8. 13 refrain Acts 5. 38. To withdraw 1 Tim. 6. 5. and to draw away Acts 5. 37. 〈◊〉 Noun that signifieth Apostasie is derived from this Verb 2 Thess. 2. 3. This word here used implieth that they to whom the Apostle gave this 〈◊〉 professed the true saith and that they had given up their names to God 〈◊〉 else should they be warned to take heed of departing from God It is therefore possible that Professors may fall from their holy profession 〈◊〉 they who professe that they believe in God may depart from him The 〈◊〉 caveats given in sacred Scripture to take heed hereof do prove as much 〈◊〉 of § 122. so do the threatnings denounced against backsliders Deut. 29. 2â—… 〈◊〉 24. 20. 2 Chron. 7. 19 20. Isa. 1. 28. Ezek. 18. 24. Heb. 10. 38. So also 〈◊〉 dry predictions of such as fell away as Deut. 31. 16 c. 2 Thess. 2. 3. 1 Timâ—… â—… 2 Pet 2. 1 2. But especially instances of such as have departed from their â—…sion as Saul 1 Sam. 15. 23. Ioash 2 Chron. 24. 17 c. Iudas Acts 1. 17 c. â—…mas and such as forsook Paul 2 Tim. 4. 10 16. And they of whom the 〈◊〉 Disciple complaineth 1 Iohn 2. 19. And this our Apostle also Heb. 10. 〈◊〉 these words As the manner of some is whereby he gives us to understand 〈◊〉 was then usual for Professors to revolt The Greek word there translated â—…ner signifieth also custom and wont and is so translated Luke 2. 42. 〈◊〉 It was too usual with the Jews time after time to apostatize and depart frâ—… 〈◊〉 Lord as Exodus 32 1. Iudges 2. 12. 1 Kings 12. 30. So among Christians 〈◊〉 20. 30. The ages after the Apostles and that from time to time even to these 〈◊〉 dayes give too evident proof hereof Are not all the Churches planted bâ—… 〈◊〉 Apostles departed from the Lord Who were those starres whom the taâ—…l 〈◊〉 Dragon drew from Heaven and threw to the Earth Revel 12. 4. were they professors of the faith How did this whole Land revolt in Queen Maries 〈◊〉 And it is like so to do again upon a like change Many make profession on bie-respects to serve the time and to serve 〈◊〉 own turns so as their profession is not seasoned with sincerity and foundâ—… which are necessary to make a good foundation Where they are wanâ—… 〈◊〉 stability can be expected Such a foundation is like the sand whereupon if 〈◊〉 be buiâ—… it cannot stand Mat. 7. 26 27. By this we see that profession doth not simply argue a true incision into 〈◊〉 Indeed we may judge of such as Christ did of him that discreetly answered 〈◊〉 to 〈◊〉 Christ thus replied Thou art not farre from the Kingdom of 〈◊〉 〈◊〉 12. 34. For Charity believeth all things and hopeth all things 1 Cor. 13. â—… 〈◊〉 is the best of every one Yet can we not absolutely conclude simply frâ—…â—…fession that such an one is a member of Christ. If a Professour revolt we 〈◊〉 〈◊〉 as 1 Iohn 2. 19. This that hath been shewed of Professors revolting giveth evidence of 〈◊〉 â—…cessity of mens trying and examining themselves according to the Aposâ—… 〈◊〉 exhortation 2 Cor. 13. 5. Examination in this kinde must be 〈◊〉 soundness of mens heart and the right
of another 1 Pet. 3. 8. To have peace one 〈◊〉 â—…ther Mar. 9. 50. By private mutuall exhortations and performing other like duties one to â—…ther private Christians come to be as Ministers of God yea as Gods one to â—…ther For God is good and doth good Psal. 119. 68. Thus shall Christians 〈◊〉 that goodnesse is in them by these fruits of goodnesse that proceed from them By mutuall exhortations and other like duties private Christians shall much 〈◊〉 on the publick Ministry of the word In that by this means Christians are 〈◊〉 fitted to profit by the publick Ministry This is the rather to be done by private Christians because they have 〈◊〉 opportunities of doing it §. 145. Of â—…difying others daily THe sore said duty of mutuall exhortation is to be performed daily or 〈◊〉 as the Greek phrase soundeth The very same words of that Greek 〈◊〉 are not elswhere in the New Testament used but like phrases as Act. 2. 46 â—… Luk. 11. 3. and some as emphaticall as the phrase in this verse namely 〈◊〉 5. 42. 17. 17. These are all translated daily which here implieth a 〈◊〉 performing of a duty that we think it not enough that we have sometimes 〈◊〉 formed it but we must still be doing it day after day We may not be 〈◊〉 well doing 2 Thess. 3. 13. But as we have any opportunity still be doing more 〈◊〉 more good in this kinde Gal. 6 9 10. Exhortations admonitions and other like means of edification are 〈◊〉 food whereby the soul is nourished unto spirituall and eternall life 〈◊〉 as bodily food is daily ministred in which respect it is called daily bread Luk 〈◊〉 so ought the spirituall food to be daily given thus more fruit and comfort may be thence expected Of continuall doing good See § 125. §. 146. Of taking the opportunity of edifying others THis phrase While it is called to day seems to imply a restraint For the Greek words translated while do signifie a limitation and are ordinarily translated till as Act. 7. 18. 1 Cor. 11. 2â—… 15. 25. Rev. 2. 25. or untill as Gal. 4. 19. but here it is such a restraint as intendeth a very large extent The day is properly that time wherein light appeareth Thus it is opposed to the night which is a time of darknesse See § 91. In the day time while it is light men uâ—…e to work and travell Psal. 104. 23. which they cannot so well do in the night Hereunto Christ alludes saying I must work while it is day the night cometh when no man can work Joh. 9. 4. To day is indefinitely put for the time wherein a thing may be done The Apostles meaning is that they should exhort one another while there is time and opportunity to do that duty Thus this phrase may be taken three waies 1. In reference to the means which God affordeth for working grace in men In this respect to day is put for that time which is called the day of salvation the accepted time 2 Cor. 6. 2. 2. In reference to particular mens lives and that 1. To the life of him that exhorteth in which sense an Apostle saith I think it meet as long as I am in this tabernacle to stir you up 2 Pet. 1. 13. 2. To the life of him to whom the exhortation is given For while a man lives there may be hope of doing him good in the judgement of charity 3. In reference to the Church which shall continue so long as this world lasteth Thus to day may extend to the end of the world For so long as there are professors of the faith on earth they ought to exhort one another An Apostle hath care of those that should survive after his decease 2 Pet. 1. 15. In the first reference which is to the means of grace this limitation while it is called to day is used as a motive to stirre them up to perform this duty of mutuall exhortation in that there is a speciall time called to day wherein we may do good thereby which time will not alwaies last for it hath a date and period Therefore he addeth this Verb called which implieth a manifestation of a thing as Luk. 1. 35. So as we ought to take that season which God is pleased to offer unto us of doing what good we can for the mutuall establishing of one another It was before shewed that opportunity must be taken for our own spirituall good § 76 Here the Apostle adviseth to take the season of doing good to others This phrase The fields are white already to harvest Joh. 4. 35. implieth a season and opportunity of reaping And it is used by Christ to shew the reason why he then would not suffer himself to be hindered from preaching the Gospel no not by taking his ordinary food He laieth a necessity upon taking the season of doing good I must work saith he while it is day Joh. 9. 4. A forcible reason hereof is rendred in these words The night cometh when no man can work When the season is gone all hope of doing good is taken away Christ hereupon wisheth that Ierusalem had in her day known the things which belonged to her peace but saith he unto her Now they are hid from thine eyes Luke 19. 42. Experience verifies that which the wiseman hath thus testified There is no work nor device nor knowledge nor wisdom in the grave Eccles 9. 10. So there may be while we live a time wherein no means will do any good namely when the Candlâ—…stick shall be removed out of his place Rev. 2. 5. and the Kingdom of God shall be taken away Matth. 21. 43. Then though men cry they shall not be heard Pro. 1. 28. This nearly concerns us for yet it may be said Behold now is the accepted time behold now is the day of salvation 2 Cor. 6. 2. Now therefore Ministers Magistrates Parents other Governours yea and private friends must be all carefull to put the Apostles advice in practice While it is called to day §. 147. Of the damage of neglecting means for softning the heart TO enforce the foresaid duty of mutual exhorting one another and that froâ—… time to time so long as the season continueth the Apostle declareth the 〈◊〉 ger of neglecting the same in these words Lest any of you be hardened He had before shewed vers 8. the great damage of hardness of heart he 〈◊〉 therefore here inculcate that damage to make them the more watchfull against it The manner of bringing in this damage is by way of Caution and prevention 〈◊〉 this particle lest In the Greek it is thus that not as if he had said that not aâ—… of you or that none of you be hardned Hereby it appeareth that where 〈◊〉 of softning are omitted or neglected the heart will be hardned As the heart 〈◊〉 man is of its own nature hard So after it is by publick
cruciâ—… dead and buried Indeed he arose again from the dead ascended into heaven and there ever liveth and abideth in his humane nature so as in heaven he 〈◊〉 no end of life but on earth he had From the foresaid mysteries applyed to Christ we may infer these orthodox positions 1. Christ is true God without Mother c. 2. This true God was not a made God but eternall without beginning He had neither beginning of dayes nor end of life 3. Christ was true man a son of man 4. This true God and true man is one Person even as the type Melchisedec was one For the same Person that as God was without mother was also as man without father 5. This Person God-man is High-Priest in both his natures For Melchisedec that High-Hriest was in reference to Christs humane nature without father and in reference to his divine nature without mother Most of their heresies which are mentioned Chap. 2. v. 14. § 140. are by these mysteries apparently refuted The foresaid mysteries as in the truth and properties of them they belong unto Christ who is our true High-Priest are of singular use to strengthen our faith in and about his Priest-hood For 1. Knowledge of his man-hood maketh us the more boldly and confidently to 〈◊〉 unto him he being such an one as hath experience of our infirmities and necesâ—… in himself 2. Knowledge of his God-head makes us more perfectly to relie upon him and to trust uâ—…to him For hereby we are assured that he is able to help 3. Union of his two natures in one person strengthneth our faith in his obedience death sacrifice resurrection and merit of all for hereby we are assured that he is of infinite power and that what he did and endured for us is of infinite valâ—…w and worth 4. His exercising of his Priest-hood in both natures as he was God-man maketh 〈◊〉 with greater confidence to go to him and to rest upon him and to prefer him before all others and to account him the only sufficient mediator §. 25. Of resemblances of Christ before his incarnation UPpon the forementioned priviledges the Apostle maketh this inference that Melchisedec was made like unto the Son of God This inference the Apostle bringeth in with this conjunction of opposition or discretion BUT as if he had said though Melchisedec were a true man yet in his singular prerogatives he was made like unto the Son of God The word translated made like is here only used It iâ—… a compound The simple verb signifieth to liken one thing to another Matth. 7. 〈◊〉 The preposition wherewith the verb here used is compounded signifieth TO In this composition the word signifieth to represent the very form of another thing Thus did Melchisedec in the foresaid prerogatives set out the very form and excellency of the son of God Jesus Christ is here meant by the Son of God See Chap. 1. v. 2. § 15. Hereby we see that God of old gave visible types and resemblances of his Son and that before he was exhibited in the flesh Melchisedec was a meer true man yet was he so set forth as he bare a resemblance of the Son of God In other respects Aaron and other Priests Moses and other Prophets David and other Kings were speciall types and resemblances of Christ. So were all the sacrifices and especially the Paschall Lamb 1 Cor. 5. 7. So the Ark 1 Pet. 3. 21. So the red-sea the cloud Manna and the Rock 1 Cor. 10. 2 c. and sundry other types God gave before hand such resemblances of his Son for the good of his Church in those ages even to support their faith and uphold their hope till the 〈◊〉 of time should come That when it was come they might the more readily â—…brace and receive that truth and more confidently rest upon it 1. Herein the great and good care of God over his Church is manifested For though in his unsearchable wisdome he suffered many ages to passe before his 〈◊〉 was exhibited yet he took such order for his Church that was on earth 〈◊〉 that fulnesse of time as it should have meanes to partake of the benefit of thâ—…se things which Christ should do and endure in that fulnesse of time It is therefore said of those that lived many hundred yeares before that fulnesse of time was 〈◊〉 that they did all eat the same spirituall meat and did all drink the same 〈◊〉 drink even the same that we do For by way of explanation he addeth they 〈◊〉 of that spirituall Rock that followed them and that Rock was Christ 1 Cor. 10. 3 4. In this respect it is said of Abraham that he rejoyced to see Christs day and 〈◊〉 saw it and was glad John 8. 56. The like care doth God shew over his Church even now Now that the 〈◊〉 of God is taken into heaven For we still injoy his Ministers who are in his stead 〈◊〉 us 2 Cor. 5. 20. and his Sacraments both the Sacrament of regeneration and of spirituall nourishment yea also the benefit of his promise to be amongst us 〈◊〉 18. 20. even to the end of the world Matth. 28. 20. wherefore as Saints that lived before Christ was exhibited used Priests Sacrifices and other types of Christ before be was exhibited So must we use his Ministers Sacraments and other 〈◊〉 now after he is taken from us as memorials of him §. 26. Of Christs everlasting Priest-hood prefigured in Melchisedâ—…c THe most especiall and principall thing wherein Melchisedec was made like unto the Son of God was in this that he a abideth a Priest continually In regard of the History concerning Melchisedec this is to be taken as the former points were in the former part of this verse Melchisedec is said to abide a Priest continually because the History which â—…eth him to be a Priest maketh no mention either of the beginning of his Priâ—…st hood or of the ending thereof Thus was he said before to have neither beginning of dayes nor ending of life There are two words that set forth the eternity of Christs Priest-hood in reference to the time future which is beyond all determination or end and in reference to the continuance thereof without interruption or intermission The Greek word translated abideth signifieth the continuance of a thing Matth. 11. 23. The other phrase translated continually is another then that which is before translated for ever Chap. 5. 6. This word here used is a compound Tâ—…e simple signifieth a long continuance The preposition wherewith this is compounded signifieth through Thus the word compounded with it 〈◊〉 a continuance through perpetuity so as there is no intermission no determination of the thing This applied to Christ the truth whereof Melchisedec was a type 〈◊〉 cut three points 1. That Christ was a true Priest See Chap. 2. v. 17. § 172. 2. That Christs Priest-hood continued for ever See Chap.
of their Priest-hood and make it such a note of the true Church as they deny our Church to be a true Church because it hath not a Priest-hood on earth For us it is sufficient that we have a Priest in heaven As for their Priests they are here by the Apostle so proved to be no Priests as they shall never be able to answer his argument For our parts let not us be like those who seek the living among the dead let us not seek for the benefit of Christs Priest-hood here on earth let the eye of our faith pierce into heaven and there behold our Priest at Gods right hand and there seek for the benefit of his intercession and seek to enter into heaven where Christ is and where he hath prepared a place for us §. 11. Of the different places of Christs and the legall Priest-hood THe Apostle in the latter part of the fourth verse proveth his assertion that Christ is no Priest on earth because he hath not that warrant for a Priest-hood on earth which they who were Priests on earth had in these words Seeing that there are Priests that offer gifts according to the Law By Priests he here meaneth Aaron and his posterity who were the only true lawfull Priests to continue one after another on earth Under gifts synecdochically are comprised all manner of sacrifices and all things else that were to be offered up by legall Priests See Chap. 5. v. 1. § 7. By Law he meaneth that ceremoniall Law which appointed who should be Priests and what they should do See Chap 7. v. 16. § 80. There was no other Law that was ever given by God concerning Priests on earth therefore the Apostles argument is sound and pertinent His argument may be thus framed Priests on earth must offer gifts according to the Law But Christ is not a Priest that offereth gifts according to the Law Therefore Christ is not a Priest on earth The manner of bringing in this argument thus Seeing that there are Priests c. or word for word there being Priests c. sheweth that Christs Priest-hood and the legall Priest-hood cannot stand together they cannot be both in one place They are not granted upon the same Law they have not the same offerings they are not of the same order Christ was the truth and substance the others but types and shadowes It is therefore a most incongruous thing to make a mixture of the rites of the Law with the truths of the Gospell There were divers in the Apostles time that â—…uch troubled the Church herewith The first Christian Councell made an exprâ—…sse Canon against them Acts 15. 24. c. The Apostle is very zealous against such Gal. 5. 2 4 12. Yet is this dangerous and pernicious error revived in our dayes The main opposition betwixt Christs and the legall Priest-hood being about the place one in heaven the other on earth giveth us to understand that there is a great difference betwixt Christs Priest-hood and the Priest-hood under the Law as betwixt heaven and earth For the Priest hood is to be esteemed according to the place where it is exercised The different ends of both do demonstrate as much The ends of Christs Priesthood are spirituall and heavenly happinesse as to purge away â—…inne to reconcile us to God and to bring us to heavenly happiness The ends of their Priest-hood were externall and legall as to take away legall uncleannesse to admit them to the sanctuary to mâ—…ke their sacrifices accepted They were indeed types of the things that Christ did but they themselves neither did nor could effect what they tipiâ—…yed This discovereth their folly who so dote on externall rites as they neglect thereby spirituall truth They do herein prefer earth before heaven This not only the Jewes do but also Papists whose whole worship consisteth in externall carnall earthly rites which are either Jewish or worse Hereof see more Chap. 7. v. 16. § 82. The 〈◊〉 which the Apostle maketh of gifts that the legall Priests offered according to the Law intimateth that Christ had no such gifts appointed by any Law 〈◊〉 him to offer So as there was nothing for him to offer but himself whereof see Chap. 1. v. 3. § 29. §. 12. Of Priests serving to an example and shadow Heb. 8. 5. Who serve unto the example and shadow of heavenly things as Moses was admonished of God when he was about to make the Tabernacle For see saith he that thou make all things according to the pattern shewed to thee in the mount THâ—… Apostle in this vers proceedeth yet further to prove that Christ was not such â—… Priest as the legall Priests were The argument which here he usâ—…th putteth 〈◊〉 〈◊〉 a difference betwixt them as hath been put The difference is as great as 〈◊〉 the substance and shadow thâ—… truth and type For of the legall Priests he 〈◊〉 〈◊〉 serve unto the example and shadow of heavenly things but under those heaâ—… things he meaneth Christ himself and such things as appertain unto him who 〈◊〉 the substance of the aforesaid shadow This relative who hath reference to those who are described in the latter part 〈◊〉 〈◊〉 former verse stiled Priests that offer gifts according to the Law These were 〈◊〉 Priests The greek verb translated serve is in the New Testament alwayes used to set 〈◊〉 divine and religious service It is sometimes translated to worship as Acts 24. 14 Phil. 3. 3. Heb. 10. 2. It is applyed to the act of Idolaters in serving their Idols 〈◊〉 〈◊〉 7. 42. Rom. 1. 25. But that is by reason of the esteem which Idolaters 〈◊〉 of that service which they performed to Idols They esteemed it to be a diâ—… and religious service According to the composition of the word it signifieth to serve with fear 〈◊〉 〈◊〉 Thus it implyeth an awfull respect to him who is served To exâ—… this sense of the word the Apostle addeth thereto the qualification with reveâ—… and godly â—…ear Heb. 12. 28. There is a noun hence derived which is translated divine service Heb. 9. 1. The verb here used implyeth the manner of their obâ—…erving the legall ordinances even with an awfull fear circumspect leâ—…t they should offend This was their duty wherein they failed who otherwise performed those legall services Hereupon we are exhorted to serve the Lord with â—…ear and rejoyce with 〈◊〉 Psal. 2. 11. On this ground the whole service of God is comprised under this word fear Psal. 34. 11. If they so served unto the shadow how should we serve to the heavenly things themselves One thing whereunto they served is here translated example Of this word see Chap. 4. v. 11. § 66. Example here signifieth such a pattern as was set before them to direct them and to shew what they should do Hereof see more § 13. The other word shadow properly signifyeth a representation of a bodily 〈◊〉 as of a man Acts
times when it was established even in the latter times Iâ—… 2. 2. 3. In regard of the succession of it in the room of the former v. 7. 4. In regard of the perpetuall vigor thereof it is ever as new It is like unto Aaâ—…od which continued as new fresh flourishing so long as the Ark was among the Jewes Numb 17. 10. It was like to that which is planted in the house of the Lord Psal. 92. 13 14. This is a great commendation of this covenant and it is attributed to such excellent blessings as were promised to the time of the Gospell as a New Testament a nâ—…w Hierusalem a new Heaven and earth a new Name a new Commandement a new way a new heart a new Spirit and a new Song Of these see the Progresse of Gods Providence on Ezek. 36. 11. § 6. Seeing that in these times of the Gospell all things are new we also must be new creatures The Apostle maketh this inference upon this ground 2 Cor. 5. 17. This is the true learning of Christ concerning which the Apostle giveth this direction Eph. 4. 21 22 23 24. 1. Cast off the old man with the corrupt lusts thereof What was learned in the old School of corrupt nature must be unlearned in Christs School These must be cast â—…ay as a menstruous cloath Isa. 30. 22. 2. Be renewed in the Spirit of your mind That is in your understanding which is a 〈◊〉 Matth. 6. 22. and a guide to all the powers of the soul. 3. Put on the new man This implyeth that a man be wholly renewed in every power of soul and part of body So much is implyed under this phrase new man Illumination of the mind without renovation of the other parts causeth more stripes Luke 12. 47. 4. Let that renovation be extended to holinesse and righteousnesse that is to all duties which we owe to God and man 5. Let all be in a right manner not in shew only but in truth such an one is a 〈◊〉 Israelâ—…e Ioh. 1. 47. By these rules may we be cast into the mould and form of the doctrine of Christ Rom. 6. 17. §. 36. Of these words The house of Israel and the house of Iudah THe persons with whom the new covenant is made are thus expressed with the house of Israel and the house of Iudah In this word house there are three tropes 1. A Metonymie of the subject the house put for the inhabitants thereof or persons appertaining thereto 2. A Synecdoche of the part for the whole an house which is but a part of a nation for the whole nation or rather for the whole world 3. A Metaphor For the Church of God is resembled to an house It is to God as his house where he dwels and whereof he taketh speciall care See Chap. 3. v. 3. § 37 58 59. These two names Israel Iudah comprise under them the whole Church of God Israel was a name given to the third great Patriarch the grand-son of Abraham to whom the promises made to Abraham were again and again renewed Gen. 28. 13 14. and 35. 11 12. and 46. 3. His first name given him at his birth was Iacob Gen. 25. 26. which signifieth a supplanter The Hebrew root whence this name is derived signifieth to supplant Jer. 9. 4. This name was given him in a double respect 1. In reference to the manner of his comming out of his Mothers womb which was by taking hold on his brothers heel as striving to come out before him The Hebrew word that signifieth an heel commeth from the same root that Iacob doth 2. By way of prediction that he should supplant his brother which he did twice First in getting the birth Gen. 25. 33. and afterward the blessing Gen. 27. 28 29. In these two respects said Esau Is not he rightly named Iacob for he hath supplanted me these two times he took away my birthright and behold now he hath taken away my blessing Gen. 27. 36. This other name Israel was given him as a memoriall of his Prayer and stedfast faith whereby he prevailed with God himself and seemed to overcome him Gen. 32. 24 c. Israel is compounded of a verb that signifieth to prevaile and a noune that signifieth God According to this composition it implyeth one that prevaileth with God The Hebrew verb doth also signifie to be a Prince or to carry ones self as a Prince and thereupon this interpretation of Israel is given as a Prince thou hast power with God Gen. 32. 28. That by his fervent faithfull Prayer he had the foresaid power with God is evident by the application thereof Hos. 12. 3 4. From this Israel descended all those that till Christs ascension were the visible Church of God on earth and were named in memoriall of him Israel Exod. 4. 22. and 18. 25. Children of Israel Ioshua 1. 2. men of Israel Ioshua 9. 6. House of Israel Exod. 16. 31. and the place where they dwelt land of Israel 2 Kings 5. 2. Iudah was the fourth son of the foresaid Iacob or Israel his name according to the notation of it signifieth praise for his Mother praised God at his birth for giving her a fourth son Gen. 29. 35. Iudah was the head of one of the tribes of Israel Numb 1. 7. which was the greatest tribe most potent and counted the royall tribe by reason of the promise of the Scepter made to it Gen. 49. 8 c. After the death of Solomon ten tribes revolted from the house of David which was of the tribe of Iudah to whose posterity the royall dignity was promised 1 Kings 12. 16 19. The ten tribes that revolted because they were the greater number retained the name Israel But the tribe of Iudah and Benjamin that remained faithfull with Iudah were differenced by this title Iudah Mordecai was a Benjamite yet called a Iew Est. 2. 5. In processe of time all that remained of the twelve tribes were called Iewes So were they called in Christs and the Apostles time and to this day are they called Iewes The Greek and Latin words which we translate Ieâ—… are apparently derived from Iudah To speak Hebrew is said to speak Iewish and to professe that religion which the people of God then professed to Iudaize or to become Iews By reason of that difference betwixt these which became two Kingdomes and thereupon two nations the Apostle here maketh expresse mention of the house of Israel and of the house of Iudah but to shew that by the new covenant the enmity that was betwixt them shall be taken away they are â—…th made confederates and the new covenant is made with the one as well as with the other Some refer this to the calling of the Iewes But that is not agreeable to the scope of the Apostle who speaks of all Gods confederates who at any time shall be under the new
Candlestick was and for the same ends See v. 2. § 8. It set forth the purity and continuance of Gods ordinances It sheweth also that things presented before the Lord must be pure and such as are indeed precious and may well be so accounted Thus will they be also lasting as Gold 2. The quantity being an Omerfull shewed the plenty of Gods provision For an 〈◊〉 held about three pintes which is a plentifull allowance of bread for one person every day and so much had every man every day Exod. 16. 16. Thus Christ is a plentifull portion So as we may well rest therein God would have this measure in particular reserved that his plentifull provision for those of whom he taketh care might be the better considered 3. The place before the Lord was before the Ark which was a speciall represenâ—… of Gods presence There it was put 1. Because this was a solemn and sacred monument and therefore put in a sacred 〈◊〉 solemne place 2. To put them in mind of this evidence of Gods providence so oft as they appeared before God for it is very usefull when in prayer we appear before God to â—…ll to mind Gods memorable and mercifull workes 3. To demonstrate that Christ our spiritual food is to be found before God 4. The end was that future generations might have knowledge of this evidence of Gods providence Hereof see Chap. The Churches Conquest on Exod. 17. 15. § 76. Thus God will have Christ to be remembred throughout all generations He 〈◊〉 but a set time on earth and in that time tlid and endured what was requisite for mans eternal salvation 〈◊〉 the memorials thereof remain thorowout all ages §. 28. Of Aarâ—…ns dry Rod. THe fourth particular type in the most holy place is thus expressed 〈◊〉 rod that budded Here are three things to be considered 1. The type it self a rod. 2. The owner thereof Aaron 3. The effect that budded 1. Both the Hebrew and Greek word translated rod is diversly taken See Chap. 1. v. 8. § 11. The Greek word is put for a staffe to walk with Matth. 10. 10. for a 〈◊〉 to beat one with Rev. 2. 27. for a staffe to measure withall Rev. 11. 1. For a scepter Heb. 1. 8. Here it is taken for a Governours staffe For Governours used to carry long white slaves in their hands Some take it for a Shepheards crook which they say every head of the several tribes of Israel did bear in their hands in memorial of Israel their father who was a shepheard under his uncle Laban yea and each head of the several tribes was a shepheard also Of what kinde or fashion soever it were this is certain that it was 〈◊〉 from a 〈◊〉 very dry past sprouting and springing according to the course of nature a dry stick as we say This typified Christ who came from the stock of man but as a withered branch The house of David was not known in the world when Christ sprang out of it For 〈◊〉 did what he could to destroy that whole stock The meaness and poverty of 〈◊〉 and Mary were a means of keeping them from the notice of Herod Christ also in his own person was as a dry withered stick From his birth till the 〈◊〉 year of his age he lived in a private low and mean condition Yea afterwards though he did such works as might have made him famous he was exâ—… despised and at the time of his death apprehended as a traytor arraigned scourged busfeted many other wayes most vilely handled and crucified betwixt two 〈◊〉 dead and buried He is to the life set forth to be as a dry stick Isa. 53. This phrase I am it worm and no man a reproach of men and despised of the people is spoken of Christ Psal 22. 6. Thus God would have him deeply humbled for the greater manifestation of his high 〈◊〉 and of the glory thereof This also may be applyed to the mysticall body of Christ which by natureâ—… dead in sin Eph. 2. 1. This circumstance is a strong prop to our saith in all seeming impossibilities for effecting glorious matters 2. This rod is said to be Aarons for distinctions sake It is probable that it was 〈◊〉 to the râ—…ds of the heads of other tribes because their several names were written â—…on them Numb 17. 2. Thus Christ taking upon him mans nature was as other men It is said of 〈◊〉 there shall come forth a rod out of the stem of Iesse c. Isai. 11. 1. He took upon 〈◊〉 form of a servant c. Phil. 2. 7. Thus came Christ to be a fit redeemer and saviour Thus may we with stronger confidence trust unto him §. 29. Of the effect and fruit of Aarons rod. THe effect of the foresaid dry rod is set down in four branches 1. It budded 2. It brought forth buds 3. It bloomed blossomes 4. It yeelded Almonds These typified the glory of the Lord Jesus who notwithstanding his foresaid meanness was manifested to be the promised Messiah the King of Israel and this many wayes 1. Angels declared as much before and at his birth Luk. 1. 27. and 2. 10 11. so did the wise men from the East Matth. 2. 2. 2. The manner of his preaching and myracles which he wrought declared as much Matth. 4. 24. and 7. 29. Ioh. 7. 31 46. 3. After he was put to death he rose again ascended into heaven and gave giftâ—… to men Eph. 4. 8. These were lively sproutings buddings blossomes and fruits 4. The members of his mystical body though brought to dry bones shall be raised and made glorious Thus every way there is hope of glory arising out of meanness The kind of fruit that was brought forth is said to be Almonds which are a sweet and pleasing fruit yea wholsome and medicinable Most sure it is that the 〈◊〉 is so nothing more sweet and pleasing nothing more wholsome and medicinable then the fruit of all manner of grace that sprouteth out of Christ. By the foresaid fruit of Aarons rod was Aaron manifested to be chosen the high Priest of God Numb 17. 5. So was Christ by his glorious works and manner of preaching by his death resurrection and ascention and gifts that he gave manifested to be appointed of God our high Priest After the foresaid evidence of Aarons being chosen of God by his rod that 〈◊〉 was set before the testimony Numb 17. 10. So Christ after the foresaid evidences of his glory is set in heaven at Gods right hand Heb. 8. 1. To heaven therefore must we on all oceasions lift up the eye of our faith and thereby behold this our high Priest there abiding for us §. 30. Of the tables of the Covenant THe fift holy type in the most holy place was the Tables of the covenant The Greek word properly signifieth a broad thing and that which is 〈◊〉 stone The French word plague seemes to be derived from the
in his life time Answ. In judgement we must consider 1. Desert 2. Guilt 3. Apprehension of condemnation in the conscience of the malefactor 4. The denunciation of the sentence of condemnation Of this latter that speech is not to be taken but in regard of the desert and of the guilt he is condemned and may also be in his own conscience condemned We say of a Traytor that peremptorily refuseth the Kings pardon he is condemned already though he be not brought to the bar for tryall Object 3. If judgement be immediately upon death what need a solemne day of judgement Answ. 1. For our bodies which rest till that time 2. For declaration of the equity of Gods just proceeding In this respect that day is called the day of revelation of the righteous judgement of God Rom. 2. 5. 3. For confirmation of that judgement that hath passed upon men at their death For by the sentence of the judge they know that there is no alteration thereof By this point of judgement immediatly after death to Popish errours are directly refuted 1. Their conceit of purgatory 2. Of praying for the dead Of these two see more in The whole Armour of God on Eph. 6. 18. § 39 40. §. 137. Of the certainty of judgement to come THe Apostle by inferring judgement as well as death upon Gods appointment and decree giveth us to understand that Judgement is most certain and cannot be avoided no more then death As this is true of the judgement that passeth upon the soul immediatly upon the dissolution of it from the body so also of that judgement which shall passe upon body and soul at the great and last day for as the soul is judged at death so shall body and soul be judged after the Resurrection That therefore which is said of the one may be applyed unto the other The last judgement is as sure as death Of Iudgement saith the Apostle God hath appointed a day in which he will judge the world Act. 17. 31. And to like purpose the wise man saith God shall bring every work unto judgement Eccles. 12. 14. And a must which implieth a necessity is put upon it 2 Cor. 5. 10. We must all appear before the judgement seat of Christ. This was foretold by Enoch who lived in Adams time for Adam lived 930 years and Enoch was born 622 years after Adam was created so as he lived 306 years in Adams time And that prophesie which he uttered concerning Christs coming to judgement whereof the Apostle Iude maketh mention v. 14. 15. might be uttered in Adams time and from thence continued to the Apostles time for this word Maranatha is taken to be the beginning of Enoâ—…hs Prophesie 1 Cor. 16. 22. They signifie thus much Our Lord cometh It was part of that solemn denunciation of judgement which the Church made against impenitent sinners whereby they gave over such a sinner to the last judgement of Christ as if there were left no pardon for him Ever since the Apostles time this Article of Christs coming to judgement hath been held in the Church and so will be so long as there is a Christian Church on earth There is a necessity of a future judgement for a clear manifestation of the justice of God Though God be most just in all his wayes Psal. 105. 17. yet in this world is it not so evidently discerned because God in wisdom oft suffereth the wicked to prosper yea and to dominere over the righteous But then shall every one be manifested in his own proper colours and God will render to ever one according to his deeds Rom. 2. 6. Did mockers believe this they would not say where is the promise of his coming 2 Pet. 3. 4. 1. This point of judgement after death discovereth the grosse errour of those who imagine that death is an utter destruction of body and soul. The Heathen discerned that the soul was immortal by the spiritual substance thereof and by the properties and effects of it we have further evidence hereof by the light of Gods word The Resurrection of the body seemed to them a strange Doctrine and when it was preached to them they mocked for it is indeed an Article of faith which cannot be demonstrated by reason but is believed because it is expresly revealed in the word See more here of Chap. 6. v. 2. § 20. 2. This cannot be but a matter of great terror to obstinate and impenitent sinâ—…s To such may be applied this caveat know thou that for all these things God will 〈◊〉 thee into judgement Eccles. 11. 9. To aggravate this terror Christ Jesus whom â—…pious persons while here they live and whom they reject yea and persecute in his Members shall be their Judge This Judge said to the impious Priests and others who crucified him yea shall see the Son of man sitting on the right hand of power and 〈◊〉 in the Clouds of Heaven Namely to judge them Mark 14. 62. Yea one end of his comming is to execute judgement upon all that are ungodly c. Iud. v. 15. 2 Thes. 1. 8. Hence is it that such are called upon to weep and howle for the mysteries that â—…all come upon them Iam. 5. 1. No marvel that Felix trembled when he heard 〈◊〉 preach of judgement to come Act. 24. 25. And that Iudas hanged himself 〈◊〉 27. 5. And that they who beheld the lamb sitting as a judge said to the mountains and rocks Fall on us and hide us from the face of him that sitteth on the throne Rev. 6. 16. If any thing be of force to make men wish Balaams wish That they may 〈◊〉 death of the righteous and their last end be like theirs Numb 23. 10. this is 〈◊〉 O that it might be of force to move them to live the life of the righteous 3. This on the other side ministreth much matter of comfort to such as believe in Christ and make conscience of well ordering the whole course of their life Here 〈◊〉 this world they have many discomforts and discouragements For 1. They are subject to the same outward condition as others are Eccles. 9. 2. 2. They are in this world as sheep among wolves Matth. 10. 16. 3. Their integrity is either not seen or not regarded but depraved and scorned 4. Such is their estated in this world as the Apostle saith If in this life only we have 〈◊〉 in Christ we are of all men most miserable 1 Cor. 15. 19. But in that day they shall be pronounced blessed and accordingly they shall be forever blessed So as a full recompence shall be returned for all their sufferings here This is enough to make believers content in any estate as Paul was Phil. 4. 11. and to blesse God for taking away as Iob. did Iob. 1. 21. and quietly to sleep in chaines and setters as Peter did Acts 12. 7. and to rejoyce in suffering shame for Christs name 〈◊〉 5. 4 1. and to sing
shall raise them and withall a great shout of the inhabitants of heaven that shall make all the world to ring again with the noyse thereof 2 Thes. 4. 16. 4. He shall sit upon a throne and that throne shall be a throne of glory Matth. 25. 31. Thrones are set on high that all may behold him that sitteth thereon 5. All nations shall be gathered before him Matth. 25. 32. Not only the righteous but the wicked also shall see him The righteous shall rejoyce to see him the wicked shall wish that the rocks and mountains might fall upon them and hide them from him whom they see 6. He shall judge every one For that end every one is to appear before his judgement seat Rom. 14. 10. Do not all these yea every of them shew that he shall conspicuously appear Thus will Christ appear both in regard of believers and others 1. Among believers many never saw him and many who saw him saw him as a man despised Isa. 53. 3. That they might now see that their faith was not misplaced but set upon one that was worthy to be believed on to be loved and to be obeyed he will so conspicuously appear 2. Wicked ones took occasion of despising him either because while he was on earth he appeared in a mean condition or because in heaven he doth not visibly â—…nifest himself Thus as they regarded not his person so they despised his ordiâ—…ces derided his members oppressed such as professed him That such might be the more affrighted and confounded when they behold him he appeareth conâ—…uously in glory and with power Hereupon it is said that he will come in flaâ—… fire taking vengeance on them that know not God and that he will come to be â—…fied in his Saints and to he admired in all them that believe 2 Thes. 1. 8 10. 1. This cannot but minister singular comfort and encouragement to the faithfull Though their confidence be placed on him whom they never saw yet at length then the day of recompence commeth they shall conspicuously see him In the 〈◊〉 while as their faith is manifested to be more sound so will it be more accepâ—… to him Blessed are they that have not seen and yet have believed Ioh. 20. 29. This was the excellency of Abrahams faith Ioh. 8. 56. Rom. 4. 18. 2. On the other side this cannot be but terrible to the wicked who like the evil 〈◊〉 Matth. 24. 48. take advantage from the Lords absence to live in all looseâ—… and licentiousnesse Fearful is the doom that is denounced against such an 〈◊〉 Matth. 24. 50 51. §. 143. Of Christs last and second comming THe aforesaid appearing of Christ is here said to be the second appearing This hath reference to a former appearing mentioned v. 26. § 130. That was his 〈◊〉 appearing when he took flesh upon him Never did Christ conspicuously and â—…sibly in his own humane nature manifest himself till the fulnesse of time when he 〈◊〉 made flesh At sundry times before he gave some representations of himself in 〈◊〉 shape as when he appeared to Abraham Gen. 18. 2 c. and to Moses Ex. â—… 2. and to Ioshua Josh. 5. 13. 14. but in the forenamed fulnesse of time he took 〈◊〉 unto the unity of his deity whereby he was God manifest in the flesh 1 Tim. 3. 〈◊〉 From that time he continued about thirty three years and an half on earth and there finished all matters of service and suffering requisite for mans redemption be ascended into heaven and there abides never to come from thence till the restitution of all things Acts 3. 21. which will not be before the end of the world This appearing therfore which is be at the end of the world ot is said to be the second 〈◊〉 so as from Christs ascension to the last day he will appear no more on earth Indeed he did appear to Stephen in his humane nature Acts 7. 56. and also to Paul 1 Cor. 15. 8. but both those were in heaven He did extraordinarily enable the visive faculty of Stephens eye to see his bodily shape as far as heaven and Paul knew not whether he was wrapt into heaven or no 2 Cor. 12. 2. but the appearing here mentioned is a generall appearing unto all men into some eminent place where he shall gather all men and Angels before him This phrase of God the father unto him Sit thou at my right hand unto I make thine enemies thy footstool Psal. 110. 1. giveth proof that he shall remain in heaven till death be utterly destroyed for death is the last enemy 1 Cor. 15. 26. But death shall not be destroyed till the last day And this phrase The heavens must receive him untill the times of restitution of all things intends as much The word translated receive signifieth also to retain the thing received as where it is said they received the word Acts 17. 11. and receive the grace of God 2 Cor. 6. 1. The word of God and his grace must be retained The word also translated restitution Acts 3. 21. signifieth a bringing of things to that full perfection whereunto they are appointed This restitution is said to be of all things but this shall not be till the last day Therefore till that day Christs humane nature shall be contained in heaven It is one of the Articles of a Christians faith set down in the three solemn formes of Articles which are commonly call Creeds as the Apostles Creed the Nicene Creed Athanasius Creed and others that Christ shall continue to sit in heaven at Gods right hand till he comes to judge the quick and the dead which will not be till the last day â—… That personal appearance which many conceive shall be of Christ a thousand years before the last day is apparently against the foresaid Scriptures But I would further demand e to what end should he personally appear on earth what good would come thereby his royal throne and seat whereon he sits being in heaven he can and doth behold the whole earth in every part and corner thereof and in it his whole militant Church and all particular congregations yea and member thereof Being in heaven he can and doth provide for all Churches and for every particular person all needful temporal spiritual and eternal blessings and protect them from all temporal spiritual and eternal enemies and miseries What more can be expected to be done by his personal appearing on earth yea on earth could he so well do all that that he doth in heaven 1. This expresse mention of Christs appearing the second time is directly against the opinion of the Ubiquitaries who hold that Christs body is on earth as well as in heaven in all places continually By this opinion as like the heretick Marcion they destroy the humane nature of Christ and make his body to be no body so they make the last appearing of Christ to be not
of their Fathers family and there did service to God so as Adam's house was God's Church whereby we may see the antiquity of the Church even from Adam's time As this first Family was a Church so other Families of the antient Patriarchs were Churches The Church herein hath a preheminence above other Societies Though both the foresaid Brothers offered to God yet both of them did it not with the same mind and in the same manner This is implyed under this word of comparison more excellent Of the positive whereupon this comparative more excellent or greater is grounded see Chap. 10. v. 12. § 120. They were of diffâ—…rent dispositions One was an errant Hypocrite the other an upright Worshipper of God Thus from the beginning it was shewed that Gods Church on earth is a mixed Assembly That this may here more distinctly appear I will shew 1. Wherein these two agreed 2. Wherein they differed They agreed in three points 1. In their general action They both drew near to God and worshipped him 2. In the general matter of that action They both brought an offering 3. In the general kind of their offering which was of that which belonged to each of them Cain was a tiller of the ground and he brought of the fruit of the ground Abel was a keeper of sheep and he brought of his flock Gen. 4. 3. 4. 1. They differed in the distinct kinds of offering Cain's was of the fruit of the ground wâ—…ich was but a meer gift Abel's was of the flock which was a sacrifice slain The notation of the Greek word in my text translated sacrifâ—…ce implyes as much See Chap. 5. v. 1. § 7. 2. In the manner of offering Abel offered up his sacrifice in faith whereby he believed that God would pardon his sins and accept of his person and service No such thing is implyed of Cain 3. In the quality of their offering Cain brought of the fruit of the ground we read of no choyce of any excellent fruit that he should bring But Abel brought of the firstlings of his flock and of the fat thereof These were the best and choycest §. 13. Of the testimony which Faith brings AS Abel testified a good respect to God so likewise God testified a good respect to him For he obtained witness that he was righteous The ground hereof was his faith For this relative by which hath reference not to sacrifice but to faith For this is an exemplification of that which was said of the Elders By faith they obtained a good report As others so Abel As he obtained a good report so he obtained it by faith By a true justifying faith the Believer so applyes Christ unto himself as he resteth upon him to be enabled to do that which is acceptable unto God and therein to be accepted of God This faith put him on to offer a more excellent sacrifice than Cain this faith in Christ moved God to give a gracious testimony of him This phrase he obtained witness is the interpretation of one Greek 〈◊〉 namely that which is before translated obtained a good report v. 2. § 6. The testimony or witness which he obtained is thus expressed that he was righteous Of this word righteous see Chap. 10. v. 38. § 144. By faith he applyed to himself that righteousness of Christ which made him righâ—…eous before God and by the same faith he was put on to endeavour to do sâ—…ch duties of piety towards God which appertained to him in his place and withall such duties of justice and mercy as made him be accounted righteous before men This witness of Abel's righteousness was given by God especially As it was before said of the witness which the Elders received v. 2. § 6. so it may be â—…ere said of this witness which Abel received This giveth instance that even in Gods account men in this world may be râ—…ghteous See more hereof Chap. 10. v. 38. § 144. This testimony That he â—…as righteous hath an especial respect to his person and that must be by faith in the Lord Jesus Thus it is said that the Lord had respect unto Abel Gen. 4. 4. namely unto his person Nothing can here make us righteous before God but the righteousness of Christ applyed by faith 2 Cor. 5. 21. To set out the foresaid witness more fully the Apostle addeth this God testifying of his gifts Howsoever distinction may be made between sacrifices and gifts as hath been shewed Chap. 5. v. 1. § 7. yet they are also both taken in the same general sense Sacrifices were brought to God and offered up to him â—…nd in that respect were called gifts So as God himself doth here witness that men may give gifts to him Hereof see Gods testifying of those gifts was a manifestation of his accepting thereof for it is expresly said that God had respect to his offering In two respects are the things which Abel offered to God called gifts 1. In regard of Abel's mind he brought them in testimony of thankfulness 2. In regard of Gods mind who accepted them as gifts The twofold mentioning of witness concerning Abel hath reference to that double respect that in the Historie of Abel the Lord is said to have He had respect unto Abel namely to his person and to his offering this was his gift By this witness it appears that God will have his Children to know his mind towards them that so they may be the better encouraged to go on in that course which is acceptable to God §. 14. Of Abel's speaking being dead FOR greater commendation of Abel's faith another kind of testimony is added in these words By it he being dead yet speaketh This is a perpetual testimony from Abel's death till the time that the Apostle wrote and so will continue to the end of the world For the verb speaketh being of the present tense implyeth a continued act so also doth this adverb yet Of the word translated dead see Chap. 7. v. 8. § 51. It is here meant of the death of his body being slain by his Brother Cain Gen. 4. 8. Quest. How doth he speak being dead Answ. 1. In that his faith and the fruits thereof are registred in the everlasting Records of the holy Scripture and thereby he speaketh as evidently as if we heard his voyce 2. In that his innocent blood being wrongfully spilt cryed to God for vengeance Gen. 4. 10. Yea still it remaineth crying against all such Fratricides and Homicides as Cain was in which respect Christ saith to the murdering Jews that upon them should come all the righteous blood shed upon the earth from the blood of righteous Abel Mat. 23. 35. 3. In that his soul is among those souls which cry aloud saying How long O Lord dost thou not judge and avenge our blood c. Rev. 6. 9. He is said to speak by faith because as he offered his sacrifice by faith and by faith obtained
one 〈◊〉 to another Of the simple verb which signifieth to see we have spoken on Chap. 2. 1. 9. § 72. And there shewed how it is sometimes properly used for seeing with 〈◊〉 eye of the body and sometimes metaphorically for seeing with the eye of the soul. This compound is here to be taken Metaphorically for the sight of the soul. Thus a like word of the same signification is used in the next verse and applyed to that which is invisible To see him who is invisible must needs be meant of a Metaphâ—…rical and spiritual sight In setting down this sight there are two prepositions one signifieth from with which this verb is compounded The other signifieth to and is joyned by way of reference unto the recompence of reward These two prepositions From To imply two terms of motion One from which one turneth The other to which he turneth It importeth a remooving of the eye from one object to an other Hereby the mind of Moses is excellently set out he turned his mind and heart from the honours pleasures and treasures of Egypt and fixed them upon the honors pleasures and treasures of Gods Church here on earth and of his Church above in heaven Thus was he moved to prefer these before those This act of Moses in having respect to the recompence of reward is here approved and it demonstrateth that respect may be had to reward See more hereof Chap. 6. v. 18. § 149. The inference of this act of Moses as a reason of that which he did before namely that he suffered affliction with the people of God and refused to be callad the Son of Pharaohs daughter and esteemed the reproach of Christ greates riches than the treasures of Egypt giveth proof that respect to reward maketh a Believer deny any thing or endure any thing as those Hebrews suffered afflictions and took joyfully the spoiling of their goods Hebr. 10. 33 34. They know that God can and will abundantly recompence all This sheweth one reason why so little is done and endured for Christ. Men do not look from that which is present to that which is to come They consider not the recompence of reward Let us therefore acquaint our selves therewith and oft meditate thereon and duely weigh who is the rewarder and what is the reward both for the greatness and also for the continuance thereof then shall we know that our light affliction which is but for a moment worketh for us a far more exceeding and eternal weight of glory 2 Cor. 4. 17. This is it that will make us stedfast unmoveable always abounding in the work of the Lord 1 Cor. 15. 58. §. 147. Of Moses forsaking Egypt Hebr. 11. 27. By faith he forsook Egypt not fearing the wrath of the King for he endured as seeing him who is invisible ONe evidence of Moses Faith was his contempt of the world manifested by refusing honour v. 24. Pleasures v. 25. and Treasures v. 26. Another evidence is here set down in this verse which was an undaunted spirit in not fearing the wrath of a King A proof of this evidence is premised in this phrase He forsook Egypt This is here made a fruit of faith By faith he did it As he refused honour pleasure and wealth by faith so by the same faith he shewed himself to be of an invincible courage The word translated forsook is the same that is used Chap. 4. v. 1. § 7. and translated left Thereof see more in that place Concerning his forsaking Egypt the Scripture mentioneth two times betwixt which fourty years passed Act. 7. 30 One when he fled into Midian Exod. 2. 15. The other when he led the People of Israel out of Egypt into the wilderness Exod. 12. 31 c. Interpreters differ about the time which should be here meant Both antient and modern Expositors apply it to the former namely his flying out of Egypt to Midian Their reasons are these 1. The order of setting down this point by the Apostle For the other leaving of Egypt was after the Passeover v. 28 29. 2. The emphasis of the word forsook which implieth a flying from Egypt as a banished man 3. The other departure out of Egypt is set down by the Apostle in another place v. 29. therefore it cannot be here intended Many of our later Expositors apply this to the latter forsaking of Egypt Their reasons are these 1. Moses then so forsook Egypt as he never returned to it again â—… Then was the Kings wrath most incensed against him â—… Then he shewed greatest courage against the Kings wrath To take up this difference I see no necessity to oppose one against the other â—… At both times great faith was manifested yea and an undaunted spirit â—… At both times he did forsake Egypt â—… The wrath of the King was at both times incensed against him For at first 〈◊〉 to slay Moses Exod. 2. 15. At the second time he charged Moses to see his face no more threatning 〈◊〉 if he saw him again Exod. 10. 29. 〈◊〉 At the first it is said that Moses sled from Pharaoh Exod. 2. 15. 〈◊〉 cannot be accounted a matter of courageâ—… but rather of prudence that he 〈◊〉 used a means to avoid danger Answ. That prudence may stand with courage Where Christ again and an shâ—…reth up his disciples not to fear man he adviseth them to sly from Ciâ—… City when they are persecuted Matth. 10. 23 26. So as a wise avoiâ—… of danger may stand with good courage Christ himself did oft keep himâ—… danger Luk. 4. 30. Iohn 8. 59. 〈◊〉 his courage appeared that he maintained the cause of his Countreyâ—… and slew an Egyptian in the quarrel which he well knew could not but 〈◊〉 the King This evidence of faith that Moses forsook Egypt wherein he had such hoâ—… and wealth and freedom as he enjoyed in Egypt giveth proof that faith 〈◊〉 put on a man to forsake any place This made Abraham leave his native 〈◊〉 v. 8. So did Ruth Ruth 1. 16. Faith assures a Christian of a better 〈◊〉 than that which is left in Gods cause v. 16 35. Hereby we may discern a true faith if being born and brought up in an Idolaâ—… or prophane place where honours pleasures and treasures may be enjoyed 〈◊〉 conscience â—…ake we forsake that place surely we have a good faith §. 148. Of not fearing the wrath of a King 〈◊〉 a proof as was given of the faith of Moses Parents that they were not aâ—… of the Kings Commaddement is here given of the faith of Moses himself 〈◊〉 〈◊〉 the wrath of the King Here the point is set out with much emphasis 〈◊〉 1. Men use to be most feared when their choler is stirred up and wrath enâ—… wrath makes men seek the greatest revenge Yet Moses did not in such a 〈◊〉 fear â—… The wrath of a King useth to be more feared than the wrath of other 〈◊〉 and that
hands hanging down and feeble knees which imply weaknesse See § 67. III. Weaknesse must be strengthned This is the main intent of the Apostles exhortation See § 67. IV. Mans best endeavour must be used for obtaining strength This metaphor of lifting up hands hanging down and feeble knees proves as much See § 67. V. Strength obtained must be well ordered This ariseth from the connexion of the 13. v. being a direction with the former verse by this copulative AND. See § 68. VI. A Christians course is exemplary This phrase of making paths for their feet implyeth as much See § 68. VII A Christians course must be a right course The word translated paths implieth as much See § 68. VIII Professors are subject to inconstancy This is intended under this metaphor lame as here used See § 69. IX Inconstancy makes way to Apostacy The mention of lame turned out of the way intends this poynt See § 69. X. Inconstant persons must be established This is meant by healing the lame See § 69. XI Fear of falling must make men more carefull of recovery This is gathered from these two emphaticall particles but rather See § 69. §. 71. Of Peace Hâ—…b 12 14. Follow peace with all men and holinesse without which no man shall see the Lord. TO the forementioned duties about afflictions the Apostle addeth other duties that must grace a Christians profession and may be a means to keep them steadfast therein The first is peace Peace according to the Greek word signifieth to knit in one So as Peace is an agreement in one betwixt different parties Therefore it is stiled a bond Eph. 4. 3. And he inferreth peace upon union thus be of one mind live in peace 1 Cor. 13. 8. According to the different persons betwixt whom peace is peace useth to be distinguished The parties are of three sorts 1. God and man 2. Man and his own conscience 3. Man and man Peace betwixt God and man consists in that reconciliation which Christ hath made betwixt God and man who is in that respect stiled the Prince of peace as is shewed Chap. 7. v. 2. § 21. Indeed all peace cometh from God and thereupon is he stiled the God of peace See Chap. 13. v. 20. § 163. Peace betwixt man and his own conscience is an effect of the forementioned reconciliation apprehended by faith whereby the conscience ceaseth to trouble man and resteth quiet in it Peace betwixt man and man is an agreement betwixt them This agreement is inward and outward Inward when men are joyned together in the same mind and in the same judgement 1 Cor. 1. 10. This is properly betwixt Saints for they have one and the same word to enlighten their judgements and to ground their opinion thereon The particular unities mentioned Eph. 4. 3 4 c. demonstrate as much Outward peace betwixt man and man is a quiet and peaceable conversing together It consisteth in forbearing to wrong others and in being ready to do all good offices of love and kindnesse When this outward peace is joyned with the inward then is it most perfect Such was the peace of the Christians in the primitive Church Act. 4. 32. Yet outward peace hath an excellency though it be severed â—…from the inward in that it sheweth a readinesse in man to have as much peace with others as he can The peace here meant is the third kind peace betwixt man and man for he had before encouraged these Hebrewes to stand to their profession against all the opposition that a man could make as a means thereto he addeth this direction follow peace for by following peace the violence of adversaries may be asswaged and their opposition allayed Besides the Apostle expresly setteth down the subject of peace here meant in this phrase with all men This vertue and grace of peace is the more proper to Saints by reason of the Spirits altering and renewing their naturall disposition For by nature man is of a wrathfull revengefull tumultuous contentious disposition They are as ravenous and devouring beasts one to another but by the Spirit this disposition is altered Isa. 11. 6 7 8. 1. Obj. Many Saints are subject to contention 1 Cor. 1. 11. Act. 15. 39. Answ. 1. Gods Church on earth consists of a mixt company There are therein Children of the kingdome and Children of the world Matth. 13. 38. These latter be the contentious persons in the Church and of such may the Apostle speak 1 Cor. 1. 11. And thereupon he adviseth to mark such and to avoid them 2. They who are on earth in the best manner regenerate are but in part renerate The flesh remaines in them and that inclination which is in them to contention is from the unregenerate part and in this respect was it that two great Apostle had so great a contention betwixt them as they departed assunder one from the other Act. 15. 39. 2. Obj. Many Heathen and unregenerate men have been of a quiet and peaceable disposition and have followed peace Answ. 1. That disposition which is in heathen or in other naturall and unregenerate persons was but a meere seeming disposition it had but a shew of the grace or vertue It could not come from true love but rather from self-love aiming at by-respects This caveat of doing no wrong except provoked shewes that their peaceablenesse was no true vertue A feirce dogge may be quiet till he be provoked 2. Though the Spirit renewed not such men yet it restrained them for the good of polities and societies which otherwise could not have stood Gods Spirit by restraining grace moved the spirit of Cyrus Darius and sundry of those Kings under whom the Iewes were to afford them peace So were sundry Heathen Emperours moved to Christians §. 72. Of following peace THe word whereby the Apostle expresseth our endevour after peace is thus translated Follow It is an emphaticall word It is attributed to an eager persuit of such things as fly from one It is used of hunters and hounds which follow the game to take it if it be possible In the New Testament it is taken two wayes 1. In a bad 2. In a good sense In a bad sense for persecuting Saints which useth to be done with the greatest eagernesse that can be even from City to City Matth. 10. 23. and 23. 34. Act. 22. 4. In a good sense for using our uttermost endevour to attain the things that are good as charity 1 Cor. 14. 1. Righteousnesse 1 Tim. 6. 11. That which is good 1 Thes. 5. 15. and the Mark for the price of the high calling Phil. 3. 14. yea such things as concern peace Rom. 14. 19. We must so seek after peace as we seek after every thing that makes thereto There is another word as emphaticall used to this purpose which we translate endeavour Eph. 4. 3. But it is translated 〈◊〉 Heb. 4. 11. and study 2 Tim. 2. 15. The
places Mal. 1. 11. 4. That to continue till Christs first comming This to the end of the world 2. In the difference betwixt the Catholick Church and particular Churches 1. That is invisible for howsoever the members thereof be Children of men who are visible creatures yet their essentiall and specifical form which makes them to be indeed of the Catholick Church is not visible for it is an inward spirituall effectuall calling But particular Churches are visible for profession of the true faith and subjection to the ordinances of a particular Church is sufficient to make men members thereof Hypocrites may be as true members of a particular Church as the upright especially till they be discerned and discovered So was Iudas Ananias Saphira Demas and sundry others 2. Hence arifeth a second difference The Catholick Church consists only of the elect being effectually called such are here described first-born whose names are written in heaven But particular Churches are mixt assemblies as the parables of sundry sorts of grounds of corn and tares of the draw-net of wheat and chaff of the fruitfull and barren Fig tree of vessels of honor and dishonor shew 3. The Catholick Church can never fail Matth. 16. 18. Particular Churches may for where are the Churches planted by the Apostles 4. The Catholick Church is diffused throughout the whole world and extendeth it self to all times as I shewed before But particular Churches are tied to certain places as nationall Churches and parochiall Churches 5. The Catholick Church extendeth it self beyond this world even to heaven for part of it is triumphing in heaven as this phrase spirits of just men made perfect sheweth But particular Churches are only on earth No divisions or distinctions or relations or ordinances in heaven as on earth Rev. 21. 22 23. These and other like differences are the rather to be observed because of our adversaries who confound the Catholick and particular Church of Rome and thereby apply to their particular Churches all the properties priviledges and excellencieâ—… of the Catholick Church whence have risen the many and great controversies betwixt us and them about the Church as about the essence of it the visibility stability infalibillity and authority of it §. 105. Of regeneration and the causes thereof THe first particular whereby that blessed society to which we are brought by the Gospel is set out in this phrase Church of the first-born The Greek word translated Church commeth of a Greek verb which signifieth to call the compound whereof signifieth to call out hence the word here translated Church which signifieth a company called together of their calling outward and inward and of the means of the one and the other Gods word and Spirit see Chap. 3. § 13. By the word men are called to profession of the true faith which is the outward calling Hereby visible particular Churches are constituted By the Spirit true faith is wrought in them whereby they are brought to yeeld from the heart true obedience to the faith which they professe These are they which constitute the forementioned general assembly the true Catholick Church and these are they who are here intended under these words First-born whose names are written in heaven The title First-born is a compound word of a verb that signifieth to bear or bring forth and of an adjective that signifieth First It importeth two things 1. A Nativity or birth 2. The excellency thereof The birth here intended cannot be meant of a birth after the flesh In that respect Nicodemus his scruple is to purpose Ioh. 3. 4. How can a man be born when he is old can he enter the second time into his Mothers womb and be born All such kinds of birth in this mystery are excluded Ioh. 1. 13. in those phrases Not of blood nor of the will of flesh nor of the will of man It s therefore stiled Tit. 3. 5. regeneration a being born again or a new birth And this must needs be spirituall The excellency of this birth is noted in this particle FIRST For the first is a word of order and of honour Its applied to Christ the second person in sacred Trinity and to Sons of men See Chap. 1. v. 6. § 67 68. In this place it may be appropriated to the Iewes or extended to all Saints Yea both these may even in this place well stand together For the Iewes being Gods first-born and we being brought to them and made partakers of their priviledges are also Gods first-born as well as they From this priviledge we may observe 1. They who are of the true Church are new-born The metaph or of first-born being applied to the Church imports as much So much likewise is intended Psal. 87. 5. And of Sion it shall be said this and that man was born in her But more fully expressed Ioh. 1. 12 13. and Iam. 1. 18. Christ makes it a matter of absolute necessity Ioh. 3. 3 5 7. Except a man be born again he cannot see the Kingdome of God The reason thereof may be taken from that utter depravation which hath seisâ—…d on man for repairing whereof no patching or piecing will serve the turn but a new making It s called a new birth to distinguish it from our generall birth and it s stiled a birth to set out the work of God more lively 1. Hence we should be stirred up to put our selves upon examination whether we be of the number of Gods new borne till we have some evidence thereof we can have no assurance of any interest to the generall assembly or to the priviledges appertaining thereunto For your help herein take these few signes of regeneration 1. A new form and image even such an one as after God is created in true holinesse and righteousnesse Eph. 4. 24. Hereby Saint Paul knew that they at Rome to whom he wrote were born againe because saith he Rom. 6. 17. Ye have obeyed from the heart-root that form of doctrine into which ye were delivered Here he useth a fit resemblance taken from a mold into which metals are cast the metall will be of that shape whereof the mold is and beare that image which is engraven on the mould Thus they who by the word are begotten againe will carry the shape and image of the word which is the image of God So do all creatures that are not monsters beare the image of that which begat them If ye say of a Pig or Puppy this is a womans Child will any beleeve you Much lesse will I beleeve that he who carries the Devils image is born of God 2. Spirituall life manifested by spirituall motions and affections such as the Apostle intendeth under this phrase Rom. 8. 5. They that are after the Spirit do mind the things of the Spirit And also under this God will quicken your mortall bodies by his Spirit v. 11. A Child that is not still-born will soon
eyes Rev. 7. 17. that is all matter of grief the like may be said of other disliking affections 8. That use which souls have of senses as of seeing hearing and the like increaseth that admiration which they have of those excellenâ—… objects which they see and hear and more ravisheth them therewith 9. That utterance or expressions which they make of their mind is most divine tending only wholly continually to the praise and honour of God Note how in this respect they are set out Rev. 19. 1 6 7. 10. Souls in heaven are every way so perfect as they will be most fit to be united to glorified bodies which shall be made like the glorious body of Christ Phil. 3. 21. which are said to shine as the firmament and the stars Dan. 12. 3. Yea as the Sun Matth. 13. 43. which are incorruptible and spiritual 1 Cor. 15. 42 44. spirituall I say 1. In regard of their freedome from all dulnesse and heavinesse 2. In regard of their wonderful agility activity celerity and other like properties 3. In regard of their sustentation only by their spirits without food apparel sleep Physick or any natural help By these forementioned particulars you may discern the perfection of glorified souls which God is pleased to communicate unto them 1. Thereby to give evidence of the perfect â—…ulnesse of his goodnesse unto man A great evidence was given at first in mans creation A greater evidence in mans renovation and regeneration This the greatest in regard of the absolutenesse and unchangeablenesse of it 2. To magnifie the glory of the Son of God the head of Saints Note 2 Thes. 1. 10. where it is said that Christ shall be glorified in his Saints The perfection of Saints verifieth and gives proof of the fulnesse of the merit and vertue of the things which Christ hath done and suffered for mans Salvation 3. To give proof of the victorious power of the regenerating Spirit in Saints For the perfection of Saints gives demonstration of the Spirits full conquâ—…st over the flesh and all other enemies of the soul. The rest which Solomon had was a good evidence of the full conquest which David had got over all the enemies of Israel 4. To satisfie the longing desires of Saints For all they in whom the good work of grace is once begun most earnestly desire the perfection thereof This they do 1 Partly in regard of the flesh which lieth heavy on their souls as appeareth Rom. 7. 24. 2. And chiefly in regard of their earnest desire to have as neer a communion with God and as full a participation of his Image as may be note Phil. 3. 13 14. Brethren I count not my sef to have apprehended but this one thing I do forgetting those things which are behind and reaching forth unto those which are before I presse towards the mark for the price of the high calling of God in Christ Iesus 1. This is a ground of comfort and consolation to such as are much troubled and perplexed at the manifold imperfections whereunto they are here subject in this world Fitly may I apply in this case Isa. 40. 1 2. The warfare of a righteous soul against the flesh the world and the devill is accomplished as her iniquity is pardoned so is it utterly subdued and she made perfect An assured expectation hereof is the sweetest comfort that can be thought of against our present imperfections Hereon therefore meditate while here you live It s some comfort that imperfections are a common condition and that men may be truly righteous though imperfect but this is a far greater that their imperfections shall all be taken away and they made perfect 2. This may be a motive to set before us for a pattern the Spirits in heaven and that upon this ground because they are made perfect This is the main scope of the third petition in the Lords Prayer This is intended Heb. 6. 12. where the Apostle exhorteth us to be followers of them who through faith and patience inherit the promises 3. This may afford ground of exultation and rejoycing upon evidences of the approach of our dissolution because the time of our being made perfect then commeth §. 113. Of the communion of Saints on earth with Saints in heaven THe principal point intended in these last words now followeth intimated in this particle AND which hath relation as to other particulars precedent so to that phrase ye are come c. viz. by the Gospel to the spirits of just men made perfect So that the Apostle doth hereby give us to understand that by the Gospel Saints on earth have communion with Saints in heaven Here are two particulars 1. The Communion it self 2. The means thereof viz. the Gospell 1. For the first that there is a communion betwixt Saints on earth and in heaven is evident from divers places of Scripture as Eph. 1. 10. Col. 1. 20. especially Eph. 2. 19. where we are said to be fellow-Citizens with the Saints namely of all the Saints that having lived before on earth were then glorified as well as of those who then were or after should live on earth and in their time be glorified Now fellow-Citizens have a mutual communion one with another and are partakers of the same priviledges That which is set down Luk. 1. 17. for an evidence of the power of the Baptists ministery that he should turn the hearts of the Fathers to the Children do th also prove the point for by Fathers he means the ancient Jewes deceased and glorified and by Sons such as living on earth were brought to believe in Christ. By turning their hearts to them is meant an acknowledgement of them to be their genuin Children in that they be of their faith as Gal. 3. 7. Ioh. 8. 39. 2. That the Gospel is a means of this communion whereby it comes to be a priviledge of the new Testament is evident by the forementioned proofs of the point Quest. Was there not a communion betwixt Saints on earth and in heaven before Christ was exhibited Answ. 1. Not so cleerly and fully revealed Now many things in sacred Scripture are appropriated to the Gospel not simply and exclusively but comparatively in regard of the perspicuous manifestation of them as Heb. 8. 10. and 9. 8. 2. The Gospel preached in regard of the substance of it was under the Law Heb. 4. 2. Unto us saith the Apostle was the Gospel preached as well as unto them The first promise after mans fall Gen. 3. 15. contained the substance of the Gospel and that was the substance of the New Testament by vertue whereof Saints of old had all the spiritual and celestial communion which they had 3. The extent of this communion to all of all sorts as Eph. 1. 10. and Matth. 8. 11. from the east and west is proper to the Christian Church after an especiall manner The grounds of this mutuall communion betwixt heaven and earth are these 1. Their
set down Negatively See that ye refuse not him that speaketh Where we may observe 1. The Act forbidden refuse not 2. The object him that speaketh In the Reason whereby it s enforced there is a four-fold difference noted betwixt the Law and Gospel 1. One in a different dignity 2. The second in a different penalty 3. The third in a different power 4. The fourth in a different continuance 1. The difference in dignity is manifested by the different persons that declared the one and the other 1. He that declared the Law spake on earth 2. He that delivered the Gospel spake from heaven 2. In setting down the penalty there is 1. An agreement in the general that neither the transgressors of the one nor of the other escaped 2. The difference is in the certainty and severity of the latter expressed in these words Much more 〈◊〉 not we escape if we turn away c. Vers. 26. 3. The different power of the Law and Gospel was manifested by the different effects The effect at the delivery of the Law was shaking of the earth amplified by the cause thereof viz. The voyce of Christ. The effect at the delivery of the Gospel was the shaking both of earth and heaven The power of the Gospel is 1. Propounded v. 26. 2. Expounded v. 27. In the proposition we may observe 1. The proof in these words He that promised 2. The point or thing promised wherein 1. The extent of power in that upon comming in of the Gospel heaven and earth were moved 2. The time when manifested in these words yet once more Vers. 27. 4. The fourth difference betwixt the Law and the Gospel is in respect of continuance 1. The Law was alterable 2. The Gospel was firm and stable and so unchangeable The alterablenesse of the Law is implied in this word removing which is ratified by the cause thereof they were things made viz. by the hands of men The unchangeablenesse of the Gospel is expressed in these words that the things which cannot be shaken may remain In which we may observe 1. The main substance of the point in this phrase things which cannot be shaken 2. The inference in the words following Vers. 28. The inference which the Apostle maketh upon the difference between the Law and the Gospel is expressed v. 28 29. Whereof we may observe 1. The matter thereof v. 28. 2. The motive v. 29. In the matter note 1. The ground of duty 2. The kind of duty In the ground observe 1. The subject what we have 2. The means how we have it The subject is 1. Expressed in the excellency of it Kingdome 2. Amplified by the stability of it A Kingdome which cannot be moved In the kind of duty note 1. The spring whence it ariseth viz. Grace 2. The stream that flowes from thence where note 1. The matter 2. The manner The matter is to serve God The manner 1. Acceptably 2. With reverence 3. With godly fear Vers. 29. In the motive we may observe 1. The substance in these words Our God is a confuming fire 2. An inference in this particle FOR. In the substance the motive is double 1. Implied 2. Expressed The implied motive is taken from the relation between God and the Church in these words Our God The expressed motive is taken from the terror of God which is 1. Propounded in a metaphor Fire 2. Aggravated by an effect Consuming The inference is in this particle FOR For our God is a consuming fire §. 139. Observations raised out of Heb. 12. 25 26 27 28 29. Vers. 25. 1. CIrcumspection about Christs word is requisite This ariseth from he manner of expressing the duty in this word SEE which is a word of circumspection and hath an especiall emphasis See § 123. II. Christ speaketh to us in the Gospel This is here implied in these words See that ye refuse not him that speaketh Where the Apostle takes it for granted that in the Ministry of the Gospel Christ speaketh to his Church for if Christ speak not he cannot be râ—…fused See § 124. III. Christs word is in no case to be rejected This the Apostle plainly expresseth See § 125. IV. As the Law was given on earth so the Gospel from heaven This ariseth from the different manner of giving the Law and the Gospel expressed by the Apostle in v. 25. See § 126. V. Transgressors of the Law were surely punished Which the Apostle implieth where he saith that they escaped not who refused him who spake on earth See § 127. VI. Despisers of the Gospel shall be most surely and soarely punished Which the Apostle expresseth in these words much more See § 127. Vers. 26. VII Christ delivered the Law Which the Apostle expresseth in these words whose voice then shoâ—…k the earth meaning the voice of Christ in the delivery of the Law See § 129. VIII The delivery of the Law was terrible Which is implied by the shaking of the earth at the delivery thereof which the Apostle here expresseth See § 129. IX Upon bringing in the Gospel heaven and earth were moved So much the Apostle plainly expresseth in opposition to the Law and the delivery thereof when only earth was shaken See § 130. Vers. 27. X. The Law was alterable Which the Apostle expresseth in the word removing See § 131. XI The Gospel is unchangeable Which the Apostle implieth in this phrase things that cannot be shaken See § 132. XII That which is made by man is subject to decay This ariseth from the Apostles bringing it in as a reason why the things of the Law were alterable namely because they were made viz. by men See § 131. XIII Gods change is to the better This ariseth from the Apostles inference whereby is shewed the end of Gods substituting the Gospel in the room of the Law See § 132. Vers. 28. XIV Christs Church is a Kingdome So it is here expresly called See § 133. XV. God is to be served Which ariseth from the Apostles exhortation thereunto See § 135. XVI Our serving of God must be so ordered as it may be pleasing to him So much the Apostle expresseth in his generall direction for the manner of our serving God in this word acceptably See § 135. XVII God is to be served with due reverence So much the Apostle doth in plain termes expresse for in setting down the manner of our serving God he adds with reverence See § 135. XVIII An holy fear is a speciall meanes of well ordering the service we do to God So much the Apostle expresseth See § 136. Vers. 29. XIX Christ is true God This plainly ariseth from the title God here given unto Christ. See § 137. XX. Christ is in speciall the God of his Church This ariseth from the relative particle OUR added unto God Our God See § 137. XXI God incensed is terrible Which the Apostle expresseth by terming him a consuming fire Our God is a consuming fire See § 137. CHAP. XIII §.